/ •* COLLECTION OF PURITAN AND ENGLISH THEOLOGICAL LITERATURE I LIBRARY OF THE THEOLOGICAL SEMINARY PRINCETON, NEW JERSEY k sec 2_o • 7»1«V 1 tf^/j Ov: iZ, I GOD it MADE VISIBLE If IN HIS WORKES,! H o % *B* llATREATISEOFll *b* *h* 4» THE EXTHRMALL Workcsof GOD. "I* Firft, in General], out of the words of the f||t £ PfalmiSl, Pfal.iiy6* jj Secondly, in Particularofthe Creation, out of ^f^" the words of Moses, Genesis, Chap, i .4l*df 2 . 2r >>* Thirdly, of Gods a&uall Providence. C3 ?>y (jcorae Walktr B. of Divinity, and Paftour of S*.Jobn Evangdifis Church in London. Rom. 1.20. Fortheinvifible things of him from the Creation ofthes "^f eff world are clearly feen^\ being under flood by the things *"jjj "^o£ that are madey even his et email Tower and God- heady "^"ST ^ScT (0 that they are without excufc. *4!T j$-3& London,Printed by q.M.tovJohn B-rtlet at the fignc of the gilt ^j*£ wri Cup,neareS. //*/?*»*« gate in Tau/s Church-yard, 1641. I&^L, -iV it* > v Digitized by the Internet Archive in 2013 http://archive.org/details/visiblnOOwalk b@^ vdkm TO THE RIGHT WORSH1PFVLL MY MVCH HONOVRED friends Sir Thomas 'Barrington, Sir Gilbert Gerard % Sir William Ma ffam7 and Sir Martin Lurnky, Knights and Baronets, now honourable Knights of the houfe of Com- mons in the high Qourt of P arlUwent^Cjr^ce and peace wuu jiicreaie oi nil blciiui^s tcmporall and eternal. Right \Vorfn;pfn!l, Hat mdefcrved fay our and re* fee ft which lhave found at your bands 3 andtbeduerefbeft which 1 owe to your religious fa milies* do oblige me to fliew form tefii- ^<^£i mny cfmytbankfulnes , And be* caufe I baye no better jtejm at thistim> but this Treat ife of Gods external! Workes^compojed out of Ser- mons heretofore preached to mine own lit tie flock, and in the trouble feme time of my late bonds brcugix into this forme J mufi crave pardon for wybeddncfjeinprt- fimifig to offer ti to your bands feeing per fw$ of higher The Epiftle Dedicatory, place have defamid \ and branded thefe and the reft of my Sermons preached for divers yeareslaflpaft^ with the reproachful! name offattioits and [editions do3- rines^andby their grievous accufations have caufed me tobeflmt up as the great ttoubkr of the City whertn Hive, and kept in fure hold leafl this my manner of preaching might proove danger om^anda caufe of much hurt) and many trouble sin the fe changeable and doubt- fuH times 9 From thefe andfuch crimes and unjuSl ac- cufations as I have in part purged and cleared my J elf e already m a legaU way-fo by your help and favour I hope ere long to be openly acquitted and juftified before the world. Ifyou/baB bepleafed to caft a favour able eye up- on tbeje my poore labour es^iff to take a view of them. I doubt not but theprecioits matter beingGodspurewordy Will abundantly recompence the failing of the com- pofer> and the defeSls of his shO and workman/hip^ Wherfore humbly cravingyour kind acceptance oft his fmaUtoken of love/mdflender acknowledgement of du- ty andfervicey and def ring to become more indebted to you, by your favourable refteft /hewed thereunto 5 / commend your worthy per fons and religious families to the grace and blefiing of the Almighty who feinintbefea and aUdecpe places* %s^&±D <&£ as the Schoole- men fpeak, that is, it is bounded and termined in the Fa- ther, and he is principium & fummus terminus creationis, the firfl: beginning and utmofr. bound of creation, from whom it'firft proceeded, even this is attributed to the Sonne and Spirit alfo, as being common to all the Perfons, as TVS/. 33.6. "By the Word of the Lord (that is the Sonne) Were the Heavens made and all the hofl of them by the Spirit of his mouth. To which adde, Job 35.4. The Spirit of god made me, & John 1.3,10. & filof.1.16. where it is faid, that by the eternall word the Sonne all things were made both in Heaven and Earth, vifible ani invifible, and Without him vom made nothing of all that Was made. So likewife in that out- ward worke of Judgement executed on Sodome and Cjomor* rah, Cfen.19.24-. Jehovah is faid to raine downe from Jeho- vah out of Heaven fire avd brimftme, that is Jehovah the Son from Jehovah the Father, who are both one and the fame God Jehovah-, yea that thefe externall workes of God are not divided fome to one Perfon and fome to another in the Trinity, but are com. non to all the Perfons and proceed from that one common e.Tence, according to that faying of the Of the External! Workes of God, the School-men, opera Trimtatis • me in Heaven and fome in Earth3 others in the Sea and all deepe places ("as my Text faith) and they have their circumftance* of time and place, as God hath appoin- ted from all eternity. The Creation was in the firft be- ginning of tune in the firft fix dayes of the world, Gen, i. 1 he Redemption wrought by Chrift in the midft of yeares betweene the Law and the Gofpell, H^.3.2. and upon the mountaine where Werttfikm ftood, Jfi, 25.6,7. The great execution fhall be at the end of the world in the laft day of Judgement, and the works of Gods governement and a- duall providence as they are divers, fo they are done at di- vers times, and in divers places of the world , as experi- ence teacheth, on the very day which the Lord appointed did the flood come upon the old world, C/en.j.n, In the fame day which God had fore-told was Ifrael delivered out of z^£gyft^ -E.xW.21.41. And howfoever the words of the Apoftle, ^#.17.18. intimate that in God (and not with- out him ) We live, moove and have our being , yet we arc not thus to underftand that thefe things are, and that we fubfift in Gods Effence, and that we are fo in God as his inward operations and eternall decrees are: But that we all are compaffed about with Gods prefence and effentiall pow- er, which are every where, and by him as by the chiefe ef- ficient caufe and authour of life, moti6n and being are fu- ftained and upheld in life, being and motion continually. For to be in God, that is 5 to fubfift in his effence, doth neceffarily imply coeternity and confubftantiality with God. JQuicquia eft in Deo 'Deus eft, nothing can be within his EfTence, but it muft be coeternall with God and of the fame Subftance with him. Hee who denies this mud: needes deny God to be immutable and moft fimple, free from all compofition. Therfore this Branch alfo is mod manifeft Of the External! Workes of God, mamfeft and doth contamc in it nothing but iblid Truth. The fifth Branch containes 'in it the manner of Gods outward works, to wit ; that in refpccl of God himfelfe, they are done with fuch power as cannot be refitted , and in re/peel of the event, they are certaine, infallible and cannot faile. This is truely collected from the Text : For it is fa id that all Whatfoever the Lord ples.feth hee doth, or hath done, which fhewes that not one jot of his will and pleafure failes but comes to paflfe. If his will or pleafurc could be refilled or any thing prevented which he willeth to workc, furely the Divell who is £o cunning, watchful! and malitious would in ibme things have defeated God, or this either by himfelfe or fome of" his inllruments : .But this Text arflrmes the contrary, that whatlbever the Lord pleafed he hath done in all the world. Therfore in refpect of God they arc all unrentable, and in refped of the event infallible. And this David teftifieth, Pfal. nj. 3. faying, The Lord doth whatfoever pleafeth him. And Ifa.<\6.\o. my counfellpiill ft and, and I will performe all my pleafure, yea becaufe thefe are voluntary workes of God and are willed and decreed in his fecret counfell from all eternity (as I have noted before) therefore they mud needs be unre(itlable,for Who can refift his rvill,R om.g. 1 9 . The fixth' Branch containes the principall ufe and effects of Gods outward workes ; namely, the making of himfelfe knowne in his nature and eflfentiall attributes and fo com- municating himfelfe to his elect. That Gods externall workes doe all ferve for this ufe and doe worke this effect we may gather from the dependance and inference of this Text. For the rfalmift having profefled that he knows the Lord to be great and that he is the onely true God above all gods , that is, who hath all the effentiall properties of the true God , he proves it by and from his workes, and fheweth that by meanes of them he knowcth it. And o- ther Scriptures and experience confirme the fame, Pfal. 19. I. It is faid, that the heavens declare the glory of God , and the firmament Jheweth his handy worke , day unto day uttereth A 4 " fpeech, xo Of the External Worhes of God. speech, and night unto night Jheypeth knowledge, and/?0W.i.2O. The viflble" things of Cjod are feene from the creation of the world, clearly heing under flood by the things which were made : Even his divine "Power and god-head, So the works of Gods actual providence in governing and upholding the world, and in mooving the Heavens and the llarres m order, doe fhew his infinite wifdome and iuperceleftia 1 glory, Pfa/.S. i. His overthrowing of his enemies and the periccutors of his C hurch,as in the flood of Noah, and in the drowning of Pharaoh and his hod do fhew his power. His giving of Chrift his Son for aRedcemer aboundantly teftifieth his infinite goodneffe and bounty ;his punifhing our (ins inChrift to the hill, {hews his infinite J uft ice, and his pardoning of beleevers by Cbrilts fatisfeclion, freely given and communicated to them, (hcwcs his infinite mercy and free grace, as the Scriptures often tcftifie, and our own confcienccs within us do wit- neffe and our daily fenfe and experience do prcove. And in our Redemption and application of it we fee difcovered the Trinity of Ferfons in one Cod. And while wee in thefe things, ?.s in a glaffe behold the glory of God with open face ( the vaile of ignorance being remcoved) we are changed into the fame Image from glory to glory , and fo come to have communion with God, and the fruition of him, 2 £V.3.i8. The feventh and lad Branch fets before us tie r.tmofr end of all Gods outward works, to wit the eternall blellednefle oftheelecl, by the communion, vifion and fruition of God in all his glorious attributes, as wifedome, power, gebdneffc, mercy, juftice, and the reft. The Text it felfe intimates this Truth to us; faying, th.it all thefe workcs of God proceed from His good will and pier fare. For the good pleafure and will cf •- -od confiils chiefly and princi- pally in willing that his elect fruil be brought to perfect, communion of himfelfe and of his glory for their eternall happinefle. And what God willeth according to his owne good pi: ibre, andcochbccaulehe is pkafedfq to do, it muft needs aime at the bldfccUeffc of his el;ct by the fight and frui- tion of him and his glory. Now therfore all Gods outward works Of the ExtertiaU Works of God. n workes proceeding from Gcds pleafLre mnft needs tend to this end, and this is confirmed, Rcm.%.2%. & i Cer.^. 2 1,2 2, 23. where wc read that all things workc together for good to them that love Cjod and are the called according to hisfurpofe, and that all things are the elecls, the vvoild, life and death, things frefent) and things to ccmc, and they are £hrifh and Qhrifi is Cjods, alfo Col, 1. 16. all things vifible and imifible were created as by Chrift fo for him, that they might ierve him for the falvation of his clecT, rind for this end and pnrpofe Angells, principalities and powers are faid to be madefub- jed to Chrift, 1 Pet.^. 22 . And their office and minillery and the great wonders which C.cd doth by them are faid to be for them, txho ft:all h e he ires oj 'falvation , Jdcb. 1.14. To thefe teftimonics many reafbns might be added, I will onely call to mind that which I have elie where abundantly declared and prooved, to wir, that for this end the world is uj held by Chrift, and for his fake andthiough his mediation everfmce mans fail, and for this end the wicked live, even the barbarous andfavage nations, cither that they may ferve forfomeufeto Cods people, or for the elecls fake* v horn God will raifeup out of tbem, or that Cod may fhew his jufi ice and power on them being fitted for dcltru&ion, to the greater glory of his elect, even the judgements of God on the wicked, and their damnation ferve foi this end, toincreafe tbebleflsdneffe of the Saints. The doctrir.eof this defcription fores for to ftirre us up in Vfe 1 imitation of Cod our Creator, not to content our felveswith faying, purpofing and proinifm.?, or with making a fhew of doing good, workes, but to be real], true, conftant and faith- full ii/perfoi rnance of them; Tor [o doth God, whatfoever he promifeth or putpqfeth or is picafcd to doe, that he doth jn Heaven and Earth. Sluggards who delight in idlctu doing nothing, and Hypocrites- who lay and promtfe and n ake great Gnew of doing, but are barren of thermites of good worl zs, as they are moft unlike to God and contrary to him, fo they are hateful] and abhonunable in the light cfGcd, and they onely are accepted of < od wlo are active Chrittians, ■ doin.y gt I Winding in thc\:v;kc- oj the Lord, their - LI cur 12 Of the External! Works of God. labour {"hill not be in vame, but every one flnll receive re- ward according to his workes which are evidences of his communion with Chrift, and of his faith, judication and fandification; wherefore feeing God is alwayes reaching forth his mighty hand to worke in Heaven, in Earth, in the Sea and all deep places for our profit : let us be alwayes doing and ftudy- ing to do good for his glory. ~jf 1 Secondly it fervesto move and direct us in and through the " outward workes of God to fee and behold the infinite, eter- nall and omnipotent God, and his divine power and God- head, .and in the unity of Gods eflence, the facred Trinity of perfons, becaufeall the perfons have a hand in every worke, and that one God who is three perfons is the author and wor- ker of every divine outward workers this doctrine teacheth. It is a common cuftome among men when they fee and be- hold the handy worke of any perfon, to remember the per- fon, to bee put in minde of him by the worke, efpecially if he have knowne the perfon before, and beare the love and affection to him of a friend and a beloved one. So let it be with us, fo often as we fee and behold the viable out- ward workes of God, let us in them behold the face of God, and remember his glorious attributes. Let us in the great workes of Creation behold the wifedome and power of God the Creator, in the worke of Redemption the mercy, bounty and love of God, in our Sanctitication, the love and the ho. lineflfe of God, and in them all let us behold the three glo- rious Perfons in that one God who worketh all things after the counfell of his owne will. The Father by his eternall Word and Spirit creating all things. The Sonne fent forth by the Father in our nature, and fanctiried by the Spirit, re- deeming us and paying our ranfome. The Holy Ghofl: (lied on us by God the Father through the Sonne Chrift in our regeneration. And all three confpiring together to purge, fanctifie and juftitfe us, and to make us eternally blelTed in our communion with them, and in our fruition of God in grace and glory. And let us take heed and beware of idle and vaine (peculation of GoJs great workes which (hew his glory and proclaims his glorious Attributes, Wifiome, Power Of the External! Works of God. 13 Power and Goodncfle, left by fuch idle negligence wee become guilty of taking the name of the Lord our God in vaine. Thirdly from this defer iption we may cafily gather and con- vfe 3. elude, that (innefull actions as they are cvill and (innefull are not Gods workes ; for God is pleaied with thofe things which lie doth, and his workes arc according to his pleaiiirc, but God is not pleafed with {innefull actions and cvill workes, he hath no pleafine in iniquity, 77*/. 5.4. If any aske, How then can it be done if he will not 'and be not pleafed ? I anfwer, That in them there is to be confidered, 1. A mturall motion or action proceeding from fome created power, and lb from God the Creator, and this is good and of God and according to his will as it willeth things properly. 2. There is a cor- ruption, perverfeneife and crookedneff: of the action, this is of the Diveil and mans corruption : this God hatcth ; but be- caufe actions thus corrupted and ftayned make way for God and give him occafion to fhew his w7ifedome and power in ouer-ruling them and difpofing them by his hand to a good end and his juftice in punjfoing them ; therefore God is plea- fed to continue that naturall power to the wicked which they pervert and abufe, and to over- rule fuch wicked workes and to raife light out ofthatdarkenelTe. And therefore let us not impute any evill and finfull workes to God, as they arc evill and finfull, nor wickedly imagine that he is the author of fin.His hand is never in any finfull work,other wife then to over- rule, order and difpofe .the finfulnefle and evill thereof to fome good end and purpofe. Fourthly wre are hereby admonifhed not to impute any worke all thefe great things, and is conSaSv T?* hat5 do»e kmg for us,to bring us at icn„h "]t "f 'Ld°Inf and Wor- gers, and to fit usandeftablififu fo™ °UbIeS and da"- and blellednefl>. US for ever ln "email reft)gl0Iy diftindrhandlmgofthefevera S35S!^!?,,&*£ became the right dividing of them into h ti ^ And tag of all the particulars unto the r ^ ' and. the re- heads, is amaine ground ofhght ?/°pCr a"d "^turall flaa handling an! Undcri^dfng^i^ "% tothedi. ( before I proceed any further) Iabonr *T£ ?j ," thereforc into their naturail heads accordi n to Z ^ fem ^'^t truth and/o will proceed to t I whthfZll^^ and by the courfi and order of nature m™> uft in time> the world and all things in it 1 vT' T^y the creat'°n of knowledge every khiT&dJ^d^^y^' differ in the kindes and numbers Si keS', a"ddoe ™* andXeS^LittronGttt,° ft *"** C™°» ^-omembersofit C^^ScS^^S of Of the External IVorkes of God. 1 5 of God, for over and befides them there are works ofprcferva- tion and of judgement and revenge. Others divide all Gods outward workes into the works of nature and the workes of grace. The workes of nature they divide into two fortes, i. The wrorkes which concerne the firft beginning of nature, that is, the workes of creation, a. The workes, which concerne the prefervation, which they call the works of Gods providence. The works of grace they hold to be the works of Redemption and reftau- ration of man-kind , by which God brings fupematurali bleflings to men: But this divifion failesin divers refpecls. Krft, It makes a difference betweene works of nature and works of grace, wherns indeed creation and prefervation, which they account works of nature, are in fome fenfe, works of grace. For God of his owne free grace created man in his own Image : And now and ever fince the firft fin of Adam, which brought death and deftru&icn into the wTorld, all works of prefervation by which God prefervtth men in being and life, are works of free grace , and the preferving of his Elect unto his heavenly Kingdome is a worke of fupernaturall grace in Chrift. Secondly, they erre in diftinguifhing between the woiks of Gods provi- dence, and the works of Redemption and reftauration,wher- as Redemption and reft aurat ion are principall works of Gods providence, by which Cod provides for his elect: m Chrift, luch things as neither eye hath feen,nor eare heard,neither have entred into the heart of man, i Cor'2-9- A third fort there are who divide all Gods outward works into thefe two heads only; namely, the works of Creation, and the works of actuall pros id^nce. This I take to be the beft and moft perfect divifion. Firft, becaufe under thefe h ads are all Gods outward works contained, and there is not any one which may not be reduced under one of lihefe two. For whatfoever God doth, or hath done, or c- ; doe for the giving of the firft being to all things may be redu- ced to Creation. And whatfoever God doth, or can do for the ordering, preferving and difpofing of things ere ted, and of their being and wel-being, may be brought under the i $ Of the External IVorkes of God. the works of his a&uall providence. Secondly, there is a perfect diftin&ion and difference between the works of creation and the works of acluall providence : So far as mans fubftance differs from mans mifery and mans feli- city, fo farre doth every proper worke of Creation diff:r from the works of Gods a Jtuall providence in their objects. And although God in the creating of things in order did ihew his providence for man, in that he firft made a place of habita- tion for him, and all things which may ferve for his ufe, a* plants,trees, fruits, light and other neceffaries before he created him, yet this breeds no confufion between the works of creati- on and the works of prefer vation, for two things may go to- gether in time andplace,and may be in the fame fubject (as we fee, lenfc and underftanding, hearing and {cdng in one man at the fame time,and heat and light in fire) and yet they may be different in themfelvs. This order therfore I do purpofe to follow hereafter by Gods affiftance in profecuting the body of Divinity. Firft, I will be- gin with the Creation ,and will labour to unfold the nature of it in generall. And then I will proceed to the handling of all the fpeciall works thcrof,every one diftinclly by it felf in parti- cular. Secondly, I will paffe from thence to the works of Gods acl- uall providence, under which comes the government and pre- iervation of the world,and of al things created,and the ordering and difpofing of every thing to the proper end of it. More efpe- cially, the fall of man into (in, mifery, and guilt of damnation. And the Redemption of man from mifery and his Reftauration to grace and glory by the application and fruition of Redemp- tion, and by true fpirituall union and communion with Chrift the Redeemer,and with God the Father in him by the inhabi- tation of the Holy Ghoft. Thus much for the generall Do&rin of Gods outward works laid down in this Text,and for the divifion of them in their fe- yerall heads andkinds, unto which all the particular outward works may be reduced. FINIS. THE a HISTORY OF THE CREATION, AS IT IS WRITTEN BY Moses in the firft and fecond Chapters of Genesis, plainly opened and expounded in feverall Sermons preached in London. Whereunto is added a fhort Treacife of Gods a&uall Providence, in ruling, ordering, and governing the world and all things therein. By GJY. Batchelour of Divinity and Pa- ftour of Sc. Iohn Evangelijt, B29B L O N T> O N, Printed for John 'Bart let at the fignc of the gilt Cup, nearc Se, jlnftins-gatc in Ptols Church-yard," 1641, %8m®6®ffimm n p n t o k t isia OF THE CREATION OF THE WORLD. Gen. i. i. In the beginning God created the Heaven and the Earth. N this Chapter the hiliorie of the Creation is moft plainely and fuccin&ly written by CMofes , and the workes pf the fix dayes are diftindtly Jaid downe according to the or- der wherein God created and made all crea- tures in heaven and earth. In the fecond Chapter, fome things which were but more briefely and generally laid doewn in the firft Chapter , to wit the creation of plants,herbes, and trees , and of birds and beafts, and efpecially of man and wo- man, and the creation of the garden of Eden , with other circum- ttances; are more plainely and fully related. And therefore I have made choice of thofe two Chapters , the words whereof doe give us ground and occafion to handle the doclrine of the crea- tion , and to difcufle of all points therein needfull to be knownc for the glory of God, and our own profit and comforts. B In Of the Creation of the World. In the whole hiftory, comprehended in thefe two Chapters, the Spirit of God offers to our coniideration two things. Firft the creation as it is a vvorke of God , together with the feverall parts- and degrees of it., Secondly>the creatures produced by that work, even the whole world , and all things therein contained ; that is > the heavens and the earth,all the holt of them. Creation. Creation is here defcribed ': Firit , generally according to the common nature of it,asit concernes all creatures, and is the ma- king of them all. Secondly, it is diilinguiflied and defcribed par- ticularly according to the feverall parts and branches thereof, a; it concernes feverall kindes of things created. Firit, Creation is defcribed generally by the name,the Author or caufe,and by tfae time and forme of it, throughout this whole Chapter. Secondly, it is diftinguilhed into two branches or degrees. The firit is fimple or abfoluteand immediate creation, which is a ma- king of fbmething out of nothing. The other is fecondary crea- tion, that i.va making of perfedt things out of an imperfect mat- ter which was beforecreated of nothing, and was of it felfe moft unfit for any fuch fubftantiall forme and being as was raifed out ofit. j. Simple or abfolute creation, which is a making of things out ofnothing,is laid downe in the firit verfe: And that is here di (tin-; guifhed into two particular branches > according to the numl of the things created; the Heaven and the Earth. The firft is >■ the creation of the higheft heavens, and all the hoft} of them , as the fpirk of God by LMofes expounds himfelfe more! plaine!y,C/vz/>. 2. 1 .This was a molt perfect creating and making of things perfect in nature, formcand being, out of noting, and that in an infant. The fecond is 8 the creating of the earth , that is, a rude imper- fect maifevand con fufed Chaos ordeep,which was without forme and void, and fit for no fubftantiall forme or perfect being as yet ; neither could fubfift, but by the fpirit fupernaturally fufteining it. For fo the word, Earth, is expounded in the next verfe, even to be that rude mane and deep,which he made of nothing that it might be the common matter of all the inferiour vifible world , an a of the creatujo therein conteined. The Ofih* Creation of the WorlL j The fecond maine branch of creation, which I call fccondary , or 2 mediate creation * and which is a making of things perfeSt out of an imperfect matter created of nothing, is Jaid downe hiftorical- \y throughout thefe two Chapters,where the creation of the feve- ra'l kindes of creatures in the fix dayes is defcribed particularly. And this hath alfo two particular branches. The fidt is the creating of things out of the fidt rude confufed matter, which was without forme and void,and full of darkneflb; iuch was the creating of the foure elements : 1 . Fire,called light. :. ' The Aire , called the firmament. 3. The Waters, or the Seas. 4. The Earth or drye land. The fecond is , the creating of things perfect out of the fecond matter which was beforehand formed,anddifpofed into the forme and fiibltance of elements ; fuch was the creation of the Sunne , Moone , and Starres in the heavens; and of the foules in the aire, and fifhes in the fea,and hearts on earth.which were all created of the fecond matter, that is, of the matter of the elements brought into forme. There is befides thefe branches ofcreation , another particular creation,mixt of fimpleand Secondary crcauon,nameIy, the crea- tion of man ; who,in refpeel: of his body,was made of the dult of the earth by fecondary or medtatc creation ; and in refpecl of his foule was created by God, as the Angels wercimmediatly of no- thing,by a fimpIe,ablbIuteand/w«w<«/Wtfcreation.This is alfo de- fcribed , Fidt generally in this Chapter verfe 26, 27. and alfo di- itinitly , and particularly, Cap. 2.7. And as this hirtorydoth defcribe the ail or worke ofcreation, Ci-enuues both generally 3 and particularly in all the branches, thereof: fir alfo all the Creatures or kindes of things created. The Creatures are here diftinguimed according to the time and order of their creation. Some of them were created in the fidt beginning of time,in the fidt moment wherein time fidt be- gan, to wit, the higheft heaven with the inhabitants thereof, the Angels ; and the earth, that is, the rude made or fidt common matter of the inferiour world , and all the creatures therein. Some of them were created in the progretfe of time , or in times diffin& , even in f\x feverall dayes, to wit , all me reft of the treatutes * and they arcdiftinguifhedby the time and order of B 2 their ■!■■■ » Oftfo Creation wgmrM. To create. their creation. Some were created the firft day, fome the fecond; and the reft feverally in the reft of the fix dayes , and they arede- fcribed by their feverall names and natures, as (liall appeare here- after, when they come to be handled diftinclly. CHAP. I. Of the Creation in generall. What the Hebrew wordjtgnifieth. Of the ^Author , Time , Objett , and Forme of the Creation, tsf defcripti- onofit: demonfirated in all the parts. The ^Manner of Creation > tnfonre things. Angels had no hand in the Creation. Fonre nfes of the "Point. ►He firft thing now to be ftood upon, is the creation in gene- ral! , as it is defcribed in the generall nature of it, by the name,the Author or caufes,and the time when it firft began, and when it was done, and that chiefel y in this firft verfe. Firft , Creation is here fct forth by the name of it in this word ^3> created. Secondly,by the Author or fole efficient caufe of it Qtn!7fe*>Ciod. Thirdly, by the time when God began the creation, !TiM7fcV^3> in the beginning;and wherein he perfected that worke, in fix dayes, Fourthly , by the forme and manner of it, verf. 3. dnrlfail A*ditW4xAf»7fi. Godfaid'y and it was done. wfaa£W° Firft , the word ^3, created, if it bee rightly underftood ac~ j , cording to the true and proper fignification of it in this p!ace,may give great light to the matter in hand. I will therefore firft di- ftineuifh it according to the feverall fignifications in which it is ufeain the Scriptures^ and will fliewin what fenfe h is here to be taken, and then will come neere to the matter; Firft , it flgnifies properly , that extraordinary miraculous worke of God by which he gives a fubftance, and fubftantiall being to things which before werenot,and doth make them either of nothing,or of fome mat- ter which hath in it Celk no natural! fitnefle or difpofition to re- ceive fuch a forme , or to be turned into tech a fubfhncerrhus it is ufed, is changed in a moment by the Spirit of God , and becomes a cleane creature and a new mantis caled creamgyP (al. 5 1 .1 2. Thus are all great and miraculous works of God called creating : When hee raijeth up wonderful! itrength out of weakeneffe , and by them who are as nothing,doth overthrow mighty gyantsand ftrong armiessthis is called creating^ Exod 34. 1 o. When God of a ft ubborne , Miff-nec- ked nation, and of a people fcartered;defpifed,and counted wprfe than nothing, raifeth up and maketh amort holy people and glo- rious Church,as he will doe in the laft converfion of the Jewes,this is called commonly in the Prophets by the name of Creation , as Pfa/.ioi. 1 8. and ffa. 43. 7. and 6$. 18. And when the Lord in his juft wrath doth raife up evill , and deltrucUon to ttiQ wicked out of good things-, which naturally turne to good ; this is catted creating, ffa.^.y. and fo every fayfing up of things without meanes, as PfaL 104. 30. When God {uddenly beyond meanes or expectation , by the fupernaturall'fower of his Spirit reneweth the face of the ear ttr, it is called creating. But in this place the word is to be taken in the proper fenfe,for making things either of nothing ,or of matter made of nothing, andoflt felfe unfit and wirhour naturalldtfpofition for receiving any fuch forme as that, which God dorh give unto it. The word thus expounded fheweth what creation is,even a making of things out of nothing , or of rude matter undifpoied for iiicfia forme and being,as God in an inftant frarrieth out of it. And 10 u differs from all other kindes'of making and producing things ; as from naturall generation of living creatures , and of clowds , raine , thunder, and the reft, which are made by an ordinary power out. of matter fitted for the forme of things produced ; and from all artificial 1 making of things, ashoufe , and other things made by art , of matter fitred and prepared. The fecond thing by which creation h described, is the author Author of and crmfe or it,expre'Ved in the word Difi^fct' ^oc* : which vvor^ IS crcac,on% tx>c here ufed metaphorically, to figniue Angels, faife Gods , and B 3 nun Of the Author andTime of Creation. men who are minifters and, vicegerents under God , as it is.fbme- times ufedin Scripture ; but it is here taken in the fenfe, which is moll common and frequent in the originally that is for the true GocJ, and is one of his facrcd Names. And it is a word of theplu- rail number, and in many places is joy ned with verbes of thepiu- rail number ,* and that for this end, to tea:h us. that though God, vvhofe name this is, bee but one in narurc andeiTence; yet in that unity of effence > and in that one eternal! Jehovah, there is a plu- ralitie,that is, a Trinity of Perfons.This word therefore doth here plainely intimate unto us , that Creation is an action of the whole 'Trinity ,and that it is the joint worke of ail the three Perfons s even of God the Father, God the Sonne, and God the Holy Ghoil • and this fhewes, that neither Angels, nor falfe Gods ,- but Jehovah the true GodJnhe Author of the Creation, as appeares. f^.2.7. T. The third thing by which the Creation is defcribed, is the time of it , both the hrit time in which God began to create , and did .create the highefl heaven >, and the rude made , the earth; and alio the progreflfe of time in which God created all vifible things in order , and finished the whole frame of the vi(ib!e world : This is cxpreffed in the word rwpjg^a.* in ^e beginning , and in other parts' of the Chapter which mention the particular dayes in which every thing was made. For thjs word though fometimes it figni- fies Eternity, and intimates unto us the eternali being of the Son of God,to"^ether with the Father from all eternity ,and before all worlds, as^Prov. 8. 22. where eternali Wifdome faith , The Lord tojfejfed me in the beginning of his way before hi works of old: and John j.i.Jn the beginning was the Word, i yet mort commonly and fre- quently in the Scriptures, being laid downe absolutely, as in this place, it fignifies either the firlt moment ,- and beginning of all time , as in this verfe; or dfc the firft fix dayes. of thecreation,or any one of them , in which dayes God made & finifhed the whole frame of heaven and earth, and all the hoftofthem,as Ifi 4<5.io. where God is faid to declare and foretell theend.ofall things from the beginning , that is,from thefix dayes of the creation , in which God began to ipeake to man and foretell his end;and y^.8.44. where the Divell is called a mnrthcrer from the beginning, that is, from the hit day of the Creatio inwhich.Godmade,^ the Divell marred Q Of the Time of Creation. 7 marred man, and brought him under death. The time of the crea- tions here I take it in generall, is not onely the firft moment of time,as in this verfe it fignifies , but alio the fix dayes mentioned diftin&ly in the reft of the Chapter. For the higheft heaven , and the rude matter, the earth, were created in the rirft moment of time, and all other things in the ipace of fix dayes, as the hiftorie moft plainely teacheth. Some, befides that which* I have obierved from this word , doe ' gather alfo,that the time and moneth of the yeare in which God created the World, was the feventh moneth, which wee call Sep- tember. The ground of their conjecture is a Cabalifticali conceit of fome Jewifh Rabbins : to wit, becaufe the letters of the word VWna > which MgnifTeth m September , are the fame with thQ let- ters^ of the wordflYWia , which ligniries here in the beginning ; and therefore, as the letters of the one word , if they betranfpo- fed make up the other word , fo both words agree in one time ; and this beginning was in the moneth September. But their ground is deceitfull: Firit,becaufe September, which is the feventh moneth,is called in the pure Scjipture Hebrew DOrifc*>i^w£-8.2. and v\VT\ is a word of the corrupt Rabbinicall Hebrew tongue, and therefore Gods Spirit alluded not to k. Secondly , the word mWia hath the letter (tt) in it more than the word ^WU , and fo they doe not perfectly agree. Thirdly , the Rabbins and Cabalilis doe not agree among- rhemielves in this conceit : For. fome of them have another conceit, that tfie letters of this word are the fame with the two words Wl ma, tic firfi or chiefe konfe, that is, the San cluary. Others that it hath the fame letter* which makeup the words ^fc* rv^3 , that is, the Covenant of fire, to fhew the purity of the burnt offerings made by fire; And many other fuch conceits they have concerning this word; which to repeat were lofle of time. I am not ignorant that fome learned men , and judicious di- vines doe hold this opinion of the worlds creation in Autumne and September , but for other reafons ; eipecially becaufe Ar.- tumne is the time when all fruits come to perfection , and there- fore Gods creating of all things perfedt was in that time of the yeare. But this is no good reafon J for many creatures have their perfection and glorym the Spring-time , as Jiearbs , flowers, and fuch 8 Oft he Ohjett and Forme of Creation. fuch like. And birds and hearts , doe chiefely breed in the Sprint , and the Spring revives rhe things of the earth , and makes them frefli and greene. And. the cauie why many fruits come not to perfection till Autumne , is the- corruption of. the earth , and the curie Jaid on it for mans f nne. In the creation things when they firri began were perfect , and lb would they be in the Spring and all the yeare, if man had not brought a curft upon them. There- fore I have fuch curious points,as not need full to be determined; otif I incline to any opinion concerning the time of the yeare , it is that the world was created in the Spring, when the day and night are equall and both of one length in all the world ; that is , in the moneth Mist Abib ; which is part of March, and part of A prill. For this God feemes to teach, Exod. i ?. 2. where heein- joines the Ifraelites to account that for the firlt. moneth of, the yeare, contrary to the cuitome and account of the Egyptians, which they had before followed. Objcft. The fourth thing by which the creation k described , is the Ob- ject: or effe&s , that is, the things created, even the Heavens and - the Earth andall things in them:For it is faid,$W created the heaven and the earth* Forme. The fifth thing is the Forme and manner of the creation,to wit, by faying, Let it be done, andtt was done ; this appeares,ver/; 3, 6, 9. which implies alio the matter and the end. Now here a queftion What may bee moved concerning this word of God ; whether it was word it \oyot <8&• or Koyo$ 'ipproh the inbred facultie of reafon and under/landing ; or ^yo< \vhaftno<> an inward thought of God:caufed by outward objecls; or whether it was ao^c* ^*<™*>and »««c/VK>the fiibftan&iallandeter- nall Word, the Sonne of God, Firlt , it cannot be a word fpoken and uttered with a found ; for that requires aire as the medium of it,and there was none when God faid , Let there be light ; there 2 wasnoeareto heare 5 nor any ufeof iiich words. Secondly , it cannot beany inward thought of God, now beginning to thinke of the creation and being ofthingsjfor this purpofe was in God,as { all thoughts are, from all eternity. Neither is this word , the Son of God, now ipoken that is begotten, and not till now, as fbme heretic'ks dreamed ; and this faying of God the begetting of the Son; Defcription of the Creation. Son. For, the Son is God, the creatour coequal] and cperer rial o the Father \ and that God which iiud , Let there be light ; and , Let there be a firmament ,&c. Wherefore the true meaning of that ipeech , is this : Thar , as God r he Father, Son and Holy ghoft , had decreed and purpofed, from all eternity , to create all things out of nothing ; io in the beginning, in the firft moment of time, the Fsther, by his eternall Word the Son and by his Sprit , not as i\\- itrumencs, but chiefe agents with himieife, did actually put his de- cree in execution , and tfeat fo quickly as a word can bee fpoken with the tongue, which hath before been conceived in the heart; and that all was done at Gods beck and command , mod eafily, without any toi'e or labour; and that , as the word fpoken is the revealing of mans will , fo the creation was the declaring of Gods eternall will and purpofe , by the open execution of it ; and , in a word, that God by his Wifedome, Will, GoodnefTe,and Power, which are his attributes , by which , as by a fpeaking word, hee is madeknowne to men, did create and make all things, and, for an end, not in vaine, for his word is never in vaine. Now from thefe things laid down plainly in the words of this firft verfe,and in the veries following, wee may gather this deicription of creation in general!, viz. That it is , the firft outward a5t or worke, of God Almighty, A large the Father, Sonne and Holy Ghofl, performed in the firft beginning ^jS**" of time, by which, hee immediatly brought all things out of no- a[]on. " thing, according to his eternall purpofe, and gave the firft being to the world , and every creature therein , when as they were not; and that by his owne infinite goodnefle, wifedome, power, and will , actually working , and like a powerfull Word and com- mandement,bringingali things to paffe out ofmeere nothing, or that which was as nothing made of nothing , without any inftru- ments,toi!c,labour3alterat ion or delay, for the revelation of him- feife , and for the communion of his goodnefle and glory- This defcripticn nuely gathered from this text and thishifto- T^cn In- rie, is in whole, and in every part confirmedby other teftimonies toParrs * of Gods holy infallible Word. vcd.^ Firft , creation is an out-ward act or workj becaufe it is not with- j in God himfelfe-, bur his making of things, and giving to them a opus ad being , different from his own eflence. extra. C Secondly io Of the Author of the Creation. Secondly, ft is Godsfirft outward a6i,becau(e it was the giving of the firit being to all kindes of creatures ; in which, and upon wnich, hee exerciieth all other outward works : thefe two points are manife(t and need no further proofe. Bur as for the third point , the Author* or firfl caufs , God the Father ,- Sonne and Holy Ghoft : wee havemanifett proofe of it in Scripture , able to fatisfieany reafonable mind. Firft, that the Lord Jehovah the only true God (not Angels) is alone the Crea- tourof ail things. HolyJ^ teMifieth,- laying, that hee alone fpreadeth out the heavens , and treadeth upon the waves of the Sea, Job 9. 8. And/fa.qq. 24. I , faith Jehovah, am the Lord that makei h all things , that flretcheth forth the heavens alone , that fpreadeth abroad the earth by myfelfe. Secondly , that all the three Pefibhs are equall in this worke; and as they all are one God, fo are one Creatour of all things; it is manifeft,^^ 35.10. Where the Crea- tour of all things, is called in the plurall number WU) my makers^ that is, more Perfons than one , ^even three Peribnsin one God : and Tfal. 1 49. 2 .Let Ifraelrejoyce VT#IT3,*# them that made him : and Ecclela 2.1 . Remember thy Creators 7p$t\2L : and I fa* 54. j. The Lord thy makers is thine husbands,the Lord of hoftes is his name. For the Father in particular, there is no doubt, all confefle him to be the Creatour , and fo the Scriptures teftin"e/7V.8. 22, 23. and Heb. 1 .2,3. For the Son alfo we have plaine texts,that by htm all things were made, and nothing without htm: John 1 3.1 o-and Joh.%. 1 7, 1 9. 1 Cor. 8. 6. Col. 1 . i(5. Heb. 1.10. And as the Spirit is one God with the Father , and the Sonne , fo his hand wrought with them in the Creation, as appeares,^. 1 • 2- Where it isfaid, thefpirit of God moved upon the face $f the waters, that is, cherifhed the rude mafife, as the Hen doth her egges by fitting on them , and fo gave forming vertue to them; ib the Hebrew word fignifieth : and Job 26. 13. God is f aid by his fpirtt,to have gamifhed the heavens: and Job 33.4. Thefpirit of Cjod hath made me , faith Blihu : and Pfal. 3 3 • ^ » By the Word of the Lord, (that is, the Sonne) were the heavens made , and'allthe hofi of them by the breath of his mouth , that is, his fpirit. Fourthly, for the time of the Creation,we need not Rand much upon proofe of it. This Text fneweth,that it began in the begin- ning or firft moment of time : And in fix dayes, it was perfected and folly finimed,as the reft of the Chapter flieweth : Ic was*f old Of the Objeft and BjfeB of Creation. 1 1 old that God founded the earth , and made the heavens , as the Pfalmift teftifieth , Tfa/. 102. 25. that is, in the firft beginning of times. And reafon tells us, that time being a circum'ftance, ana infeparable companion of creatures vifible » mult of neceflity be- gin together with their being. Yet one thing is worthy to be no- ted in the time ; namely, That, whereas God was able in the firft moment, to create all things as he did the higheft heavens,and the rude maffe, which is called the earth in my Text, and which was the common matter of all the vifible world : yet he did diftribute and divide the creation into divers adts, which are diftinouifhed one from another by the effects, that is, the creatures made ; and by the feverall times and dayes alio wherein they were perfor- med. Which point wee willinfift upon , as it well deferves, when we come to the feverall acls , performed particularly in feverall dayes of the Creation. The fifth point in the defcription, is the genera 11 objefb , and ef~ fell of creation, to wit,all things and the firft being of therrt:For, here the objett , and effett , concurre and are altogether the fame. The world and all things therein, and the firft matter of which they were made , as they are the onely things about which the act of creation is exercifed ; Co they are the object of creation: And as they are things made by the creation , fb they are effects of it. Now this generall objett and effett , as it is truly gathered from the enumeration of all the kindes of things created, which are numbred in this Chapter and the next, and is plainely expref- fedin the defcription : fo it is abundantly teftified in all the Scrip- tures; as I fa. 44.24. and C^JT- 1 • 1 #• and Exod. 20. 11. where all things in heaven and earth , vifible and invifible , are faid to bee made, created and formed by God : Yea , the firft rude matter it i'dfQy out of which the inferior world was made , is here in my Text faid,to be created by God. And this is confirmed by reafon, drawn from rhe nature of God, and his Name Jehovah. For God, as this Name fignifieth , is an abfolute effence of himfelfe , and the firft bein^ of all , and the Author of all being : Therefore, every thing which is, or hath being, muft needs be of him, and be his creature. The fixt-h point in the defcription,is the matter out of which, God created all things; under which, we comprehend two things:Firft, C 2 the u Of the Matter out of^lnch God created all things. the matter improperly fo called, or Terminnm a quo , from whence God brought the fir ft being of all things immediately : And that was either negative, even nothing , or their not being at all; or pofitive, their being in Gods eternail purpofeonely. This was the hrft matter which God had to worke upon in the firft immediare acl of creation* Secondly, the matter properly fo cal- led, that is either the rude maffe made of nothing , which was without forme, and void; or the foure Elements,which had in them no forme or being of the things created , and i'o were as nothing in refpecr of that being which God gave to every particular thing which he made of them. For proofe of this, we have a plain te- Heb.ir.3. ftimonie, Heb.i 1 .3. where the Apoftle faith. By faith we under -ftavd opened. that the worlds were framed by the word of Cjod : So that the things which are /een^ were not made of things which doe appeare. Here it is plaine that hee fpeakes, i.Of creation ingenerall , in that hee faith, The worlds were framed. 2. In that he denies the vifible world tobofpade of any naturall things, which doe appeare to any fenfej hf^efry hee fhewes, that their firft matter was made of nothing; and if they had no matter before the creation, much ieflehad in- Vlfib'e fpirits any matter. 3. In that heemakesthis a matter of faith to bee beleeved,not to bee knowne by reafbn j hereby hee fheweth, that there was a creation of their firft being out of no- thing : for reafbn, without fsikh , can apprehend a making of things of matter fitted and prepared. 4. In that hee doth not fay fimply, that they were not made of any thing ; but faith, rather, they were not made of things which doe appeare ; hereby hee inti- mates, that they had a being in Gods purpofe and fecret counfell before, lleafon alfo gathered from the prefent Text doth prove, that no creature in the world was made of matter uncreated , or of matter co-eternall with God : for here it is faid,that God firft made the rude matteiy.vhich was without forme,which he needed not to have done, if there had been any eternail matter uncrea- ted. Secondly , this matter could not fubfift but by the Spirit of God, exerciiing his creating power upon it, as the fecond Verfe fheweth : Therefore all things were made of nothing ; fbme im- mediately , as the higher! heavens , and the firft matter , ca\\ti earth, and the forme of every thing; and fome cfamatter,either that The manner of the Creation, that firft without forme , or dfe unfit for fuch a being , as God made out of ir. The feventh thing in the defcription is the forme and manner of 7. the creation in general!, and that conhffs in foure particulars. Mauncr of r . Firft, that God in the creation had no moving caufes to move frcatl0n him thereunto, but his owne will , goodneffe , wifedome , and {JJin°"srtc power -, and by them, and according to them hee created every thing. Firft, that Gocf created all things by the free liberty of his owne will, and according to his owne goodplealure 5 and was not by any necefiity compelled thereunto , it appeares plainly, Pfal.11 5.3. and 1 35.6. where it is laid, that God hath done all things whatfoever pie a fed him : and whatfoever fie a fed him he hath done in heaven y earth ,fea> and all deep p laces : and Revel.q.n.itk laid, that God hath cteated all things , and through his will and pleafure they are created. Secondly, that God created all things by his goodneffe , and according to his good pleafure , as the places laft cited doe mew ; fo alio the goodneffe , which at the firft crea- tion did appeare in every thing created, proves it moft fenfibly : For as it is faid of Light, that it was good, Verfe 4. and fo Jikewile of every other thing, that it was^W,- fo of all in generall, which God had made, that they were very good. Now all goodneffe in the creature comes from the goodneffe of the Creatour,and is an image and Shadow of it : Therefore certainly God by, and accor- ding to his goodneffe created all things. Thirdly, that God crea- ted all things by his wifedome, and according to it,the Scriptures aboundantly tefHhe, Pfil.i 04.24. where T>avid faith, Lordjmv manifold are thy worses, m wifedome haft thou made them all ! and Pfal. 1^6.^. The Lord by his excellent wifedome nuhde the heavens : and *Prov. 3.19. The Lord by wifedome founded the earth. A nd this is im- plied, Trov.%,ij. where Wiiedome faith , V/hen God prepared the heavens , / was there. Fourthly, that God created all things by his mighty power and ftrength,the Prophet Jeremy teftifieth, Jerem. 32.17. laying, O Lord a* ifheQ did con- sult with others befides himfeife ; yet this is not to be underftood of Gods confulting with any other, but of the confuting of God with himfeife, even the Father with the Son and the Spirit, who were perfons of the fame eflence with himfeife , and were the fame God, after whofe image man was made - and had the fame hand in the creating of him. For fo the words (Let us make man tn our owne image) doe neceffarily imply. Yea, as they all are tD^nVNj the Son, as well as the Father , and the Spirit as well as the Son, and all are included in that name ; fo it was the joynt and equail counfell, and the purpofe and faying of them all, Cof*€Jet w mak* man : fo that the Son and the Spirit are i joynt Creators and Workers with theFather,not his instruments; and the power- None but £jj] word of the creation comes equally from all three. But as for wrought Angels, or other inferiour creatures, it is againft all reafon , yea in the againft all piety and Gods glory to imagire or dreame, that they creation, are inftruments ufed by God in the creation. Firft, all being is Afgu- of him, who is Jehovah, the author of all being : Now creation is °nts* the giving of being, and God onely is Jehovah ; therefore crea- 1 tion is onely of him. Secondly,in every thing which was created, there was fomething made ofnothing,even the fubftanriall form; and the matter was difpofed in an inftant or moment. Now this cannot ments. Tlx manner of tin Creation. 1 5 cannot be but by an infinite power , and is an a&ion of infinite vertue ; therefore no created inftrument could ccncurre in any aft of creation. Thirdly, if God could create Angels , the firft 3. and chiefelt of his creatures,of nothing, when there was none but himfelfe, nor any to be his inftrumentjmuch more could he with- out initruments create infericur creatures. Laftly, God proves 4. himfdft to be the true God, and none befides him, by the a6t of creation, Ifa.^. which proofe were defective, if any creature had wrought with him in any part of the creation. Thus the fecond particular is manifeft. 3. The third particular, wherein the forme and manner doth confift, is this, That Gocf created all things without any toi/ey labour* change , or alteration in himfelfe at all. Hee was not changed from reft to labour and motion , nor from idlenefle to bufinelfe , nor from ftrength to faintnefTe or wearinefle , nor from perfect to more perfedt , neither was any good added to him by the creati- on. For (as Saint James faith) though every good and perfett gift is from above, and comet h downefrom Cjod the Father of lights , yet with him there is no *variablenejfe , or jhadow 4f change, Jam.i .17. And /p.40.20. Hast thou not knowne (faith the Prophet) ha& thou not heard, that the everlafhng'Cjod, the Lord, the Creator of the ends of the earth faint eth not, neither u weary I there is no fearching of his wifdome, he giveth power to the faint ,'&c. Yea, it were againlt all reafon to thinke, that God could be weary or faint in thecreation,in which he gave not onely all frrength, but alfo being to all things. And feeing in the creation God did nothing but w hat hee willed and purpofed fo to doe, and then to doe when he purpofed , and as he nad willed to doe ; and feeing hee was infinite , and all fufficienr, and moft blefled in himfQlfQ from all eternity , if creation could not adde any perfection to him, or any glory ; it onely revealed his glory upon others, and communicated his goodnefle to them, without change in himfelfe , or addition to his effence. If any object and fay,that God by creation became Lord and Pofleffour of all creatures , which, being good , were pleafant to him ; and therefore fomething was added to him, even Lordfhip, Domini- on, and Delight : I anfwer3 that God in himfelfe , and before hir> owneeyes, had all things aelually prefent to him from ail eter- nity, and as fole Lord did pofleffe them, before they had any be- C 4 ing i 6 Tita wmww 0/ t/;e Creation. ing in themfelves ; and therefore the addition in thecrea.tion was not to him, but to the things created, to which hee gave btin° : and when hee created things in time , according to his eternal! purpofe, he received nothing to himfelfe, but gave to all things their being and their goodneffe. 4. ^ The fourth particular , wherein the forme and manner of creation doth confift, is this , That things were created , and brought into perfect being without any delay at all, even in a mo- ment of time ; and that creation is not a fucceffive forming of things by alteration and change , which requires fome tract of time, but a making of them perfect in a moment , and bringing of them at once into perfect bein<*. This is intimated in this Chapter, where wee reade, that Gods creating was but this , Hee /aid. Let things be3 and they were , that is, hee made them in a mo- ment, as it were by a word, and fo quickly and readily as a word is fpoken. To which adde the tertimpny of "David, Pfal^ i^.Cjod fpake, and the etrth was made : he commanded>and it flood fa ft. And ^^148.5. wherehee faith of the heavens, and of the Heaven of heavens, and the Sun, Moon, and Starres, that Cjodcommanded,and they were created. And indeed this is- manifelt by reafon drawne from the nature of creation, which is a making of things out of nothing, and giving a forme and being which was not , even in things which were made of matter before created ; as wee fee in the roure Elements,and in things brought out of them, there was fomething, even the fubftantiail forme of them, made immedi- ately of nothing : now between the being of fomething and no- thing, there is no medium , or intermiddle ftate; therefore every thing created, was created in an inflant , though many in a day, and divers kinds, one after another , and not altogether in the fame moment, %. The eight andlaft thing in the defcription is the end of the creations wit, Gods revealing himfelfe, and communicating his glory throughout all ages of the world,and for ever. Thisiscon- lirmed divers waies in holy Scripture : Firrt,by teftimonies,which affirmc* chat for God and his glory all things were made, that isy for the revelation and communion of God and bis glory, Fro a 6.4. Cf W hath made all things for himfdfe , even (he wicked for the day of wrafii And ffa.q$.j> I have called fam for my <>lery. And Ver^i. This Of the end of Creation. 17 This people have I formed for my felfe, they (hall {hew forth my praife. And %om. 11.36. For of him , and by him, and to him are all things. Secondly, by teftimonies, which fliew, that in the event creation doth turne to Gods glory , for the revealing of him to the com- fort of his Saints, as T/^/.8.i.and 19.1,2. where it is faid , that the beholding of the creation makes Gods Ttyme excellent. And the Heavens declare the glory of God , and the Firmament fheweth hn handy-worke. For certainly, that which in timeproves to bee the end, that God propounded as an end before all times: forhee is infinite in wifdome and providence. Thirdly, the holy men of God, moved by Gods Spirit, exhort all people to praife God for his workes of creation; and pray that they may apply them to that end, as Pfal. 145.10. Let all thy workes praife theeyO Lord. And, Pfal.i 48. 5. Let them praife the T^ame of the Lord : for hee comman- ded, and they were created. Thus much for the confirmation of the description, and every point of doctrine therein contained : I come to the ufe. Firlt,this doclrine ferves for direction and inftruclion divers Ufe I. waies ; in that it (hewes God to bee the author of creation , and By crea- creation to be his outward worke , and all things to be made by turc^a" him: Hereby firft it leads us in a ready way to come to the £cendco knowledge of Gods wifdome, power, goodnene , and fuch like God! excellent attributes, even by directing us to behold God in them, and to dilcerne his eternal! power and Godhead ; that hee is not like the Idols, and fal/e gods of the Heathen, but a God of eter- nity, before all things, and all times; becaufe hee is the Creatour of them all : And that whatfoever excellency is in any creature, ic is in God above all meafure. And therefore when wee fee the mighty mafle of the world , let us thinke how great is hee which made this of nothing. When we fee the glory o£the Sun, Moon, and Starres,and of the whole Heavens,let us thinkeiiow glorious is hee who made this glory. When wee difcerne the goodnefTe, fweetneffe, power, and vertue which is in :things created ; let us conceive * that ail thefe are without meafure in God , and in ajl excellency. ^ Secondly, by this confederation it teacheth us, that And his Godonely is the true Lord and Pofleflbur of heaven and earthy fovc- vvorthy to be honoured, ferved, and worfhipped of all, and to be raignty fought unto by praier ; and that all thankes are tobeegiventoovcralI> him «* 18 Errdrsdm tht Creation confuted. him for all good things ; that hee hath right and power to dif- pofe all things at his pleafurc , to whom hee will, and that wee ought not to murmure at his diipofing; neither hath any man right to any thing but by his gift, and his permiflion. life 2. Secondly, this Do&rine ferves for confutation, i.OfPhilofo- Confute- phers, who held that the World was not created in time, but was tidn of Cm froni eternity ; or that ft was created of a matter which was un- aicn created, and had a being before the creation , even without be- ginning. 2. Of thole doting Jewes and cthers,who held that the inferiour vifible world was created by the minifterie 6f Angels. 3. Of Heretikes, who denied God the Father of Chrift , preached in the Gofpel, to be the Creatour of the World, and feigned an- other God Creatour, inferiour to him. 4,Of thePapifts, who teach thdt there be other Greatours befides God, even that every MaiTe-Priert can create of Bread and Wine the true bodie and bloud of the Lord Chrilt our Creatour and Redeemer : yea, that fame body, which isalready, which was made of a woman borne, and crucified , and is glorified at Gods right hand in heaven : a jftrange contradiction, and horrible blafphemy , which God ab- horresasa thing impoffible ! For nothing can be made that which it'is already, nor receive that being vmich it hath before-hand. 5. Of Atheiftsand Mockers, who deny God, and fcoffe at the h(\ resurrection, and at the ending of this World in the laft day, all which are manifelHy proved by the creation. Laft!y,of all Ido- laters, who erteem and wormip that for God their Creatour, which is but the image of a creature, and in nature and forme far inferiour to the leaft creature formed by God. fipe * Thirdly, it ferves for reprehenfion and juft reproofe, Firft of Kcproofe them, who thinke that God can be worshipped and pleafed by to two mens givin? of outward things to him immediately for his owne frrt*. ufe ; as go$,f frlver, meat, drinke, clothes, and curious ornaments: all which God rejeiteth as things unufefuli for him ,- upon this very ground, and for this reafon , becaufe hee created the whole World, and all things therein are his owne already, PfaL 50. and tsfft.17.25. Secondly of them, who fret and grudge, and too much repine and grieve for the overthrow and deftru6tion of Kingdomes, Countries, Nations, Cities, Men, or Beafts, which God at his plealiire, a»d in his juftice doth deftr6y for mens (ins , and OfthCmm ingnerdl. 19 and over-turne withall their glory and being. Who is he, that in fuch a cafe dare mutter agarnft God ? For hee may doe vyich his owne what he pleafeth : if they offend himjie may deftroy them,, and magnifie his juftice, and glorifie his power in their deihu&i- on ; and he can repaire them at his pleafure. Laftly, here is for all that tru(t in God, love and fervehim, life 4. plentiful matter of comfort againft poverty, and all calamities, £omhforc and perfecting enemies. No. poverty ought to pinch, or vexc- r?* them ; for God their portion is more worth then all the world : * all riches, and other things are but the worke of his hands, and he can give them when hee will, and will give what hec in his wife- dome knpwes to be^neceflary and ! profitable. All ftrength js of nirvana1 he can weaken all enemies in a moment ; fo that if he be for us, none can ftand againft us : hee can raile fweec out of bitternelTe. Thus much for creation in generall. CHAP. II. Of the creature in generall. Thames of the creatpre expounded, te few their nature. Inftruttwns cencernwg the creatures* Ftve Ufes made thereof BEfore I pafle to the /peciall adts or branches of Creation , I hold it fit to infill upon the creature in generall, which com* prehends under it every ipeciall kind of thing created by any a& of creation. This Hiftory of the Creation , though not in any one word , yet in one fentence doth exprefle the creature in ge- neral!, that is, the whole frame and collection of a.11 things crea- ted Chapt.2. 1. in thefe words, Thus were the heavens and the earth fintjhed, and all the holt of them, Of all their furniture, that is, w ha t- foever is in them rightly ordered and difpofed , like an Army well marfhalled ; fo the Hebrew- word Half doth properly figni- Ee. And other Scriptures, both in the Old and New Teftament, doe oftentimes in one word propound to us the generall. conlide- ration of all joyntly together. I will therefore firft fpeake of the creature in generall, as it comprehends in it rhe heavens, and the earth, 20 Names of the Creatures expounded. earth,and all things in them, and that in fuch words andphrafes, as Gods Spirit in this and other Scriptures is pleafed to ufe for our inflrudHon, and for the help and illumination of our weake under/landings. And in this generall defcription, I will firtt con- fider the words and phrafes, by which the creature in generall is called, and will mew what they doe import in their fignif7cationr Secondly, I will from thence and other Scriptures note fuch in- itru&ions, as may direct us to the knowledge of the creature m general!. And lattly, will make fome ufe and application fit and convenient. Names of The flrft name, by which the creature in generall is called in the thecrca- Old Teftament, is the Hebrew word^D , which fignifies an urn- mres. verfality, or perfeB comprehenjion of all things : By this name, the * whole univerfality of things created, is called, Pro.i 6.4. where it is /aid , that the Lord bath made all things for htmfelfe ; not fo much as the wicked man is excepted, who is made for the day of evill. Alfo, 7/^.44.24. the Lord faith, I am Jehovah that maketh all thwgs, L/2 nu)j) : Anfwerable to this are the Greeke words, to 7r£v, and to 6'Aov, ufed by the Greeke Philofophers, to fignifie the whole univerfall world, or the univerfality of all things ; and jd ndnoc, which is. commonly ufed in the New Teftament,where there is mention made of the creation, and the creature in gene- rall, as John i-l'By him were all things made. And Rom.i 1 .ult. Of him 7 and by him, and for him are all things. And Colof 1 . 1 5. and %c- vel.4.1 1 . But yet, as the Apoftie, 1 Cor A 5.27. fpeaking of Gods putting all things in fubjeclion under Chrift, faith, that nee muft be excepted, -who hath pnt all things under him : fo here, though tht words ^D and -ndvrx doe fignifie an univerfality, and compreherr- fionofall things; yet it is manifeft by the word joyned with • them, that God the Creatour, who is faid to make and create them, is excepted, and all other things befides him are included. X Another name,by which the Spirit calls the univerfality of crea- tures, is the Greeke word cfi&vxs, which anfwers to the Hebrew word CZnO1?^:; and is, al waies ufed by Septuagints,in their tran- flation 'of the Old Teftament, to exprefle it. By this name the creature in generall is called, Heb.i .2. and 1 1 .3. where it is faid, that God by his Son made the -worlds, and that the worlds were fla- wed by the word of God, Aadiiuhe Syriack and Hebrew tranfla- tions. Names of the Creatures expounded. 2 1 tioiK, the words are N07J) and nroVy : and according to their ori^inall and true notation, they all doe irgnifie not onely an eter- nal! duration and continuance from the firlt moment and beginning of time, to the lad end thereof throughout all ages, and the eter- nall duration of thing*; in the world to come ; but alfo all the things ■which are mes.fered by thin protract itm and duration of times, and of time beyond all times , even all things under heaven , and all things above the heavens , as Angels and bleffed Spirits . and all things which mall be upheld and kept in being after the end of the world : For the Hebrew word CoSy Signifies times or things. the beginning and end whereof are hid and unknown tomortall men of fhort time , by reaicn of the long continuance of them ; and the Greeke word oiiQVKC, being compounded of aec and <3V, iigni- fies aperpetus.il being, and duration, or whatfoever is alwaies, and in all times ; and it is ufed in Goipel to fignifie, not only this world, wherein we live in this mortal! life j but alfo the world to come, both the Kingdome of glory, and alfo the (tare of all things after death ; as appeares tMat.i 2.32. and Heb.6.5. The third name, by which the creature in generall is called ,is the Greek word nofffioc, which is commonly tranflatcd the world; and doth fitly hgnirie that well ordered, decent, beautifully and comely frame of heaven and earth, with all the goodly furniture, and well ordered hoft of creatures therein contained. For it is a word, which in Greeke doth properly fignifie beauty, decency, 2nd comely ornament ; and by it the Greeks commonly doe call the whole frame of the world, becaufe of the beauty, and comely or- der of the creatures therein : and by this name the creature in general.', and the universality of things created is called, CMatth. 25.34. '^W-T -20- arjd Ephefi .4. where the Spirit of God fpeaks of the creation and foundation of the world : And left we mould thinke, that by this word kcV/uoc, is meant onely the inferiour and vifible world, the ho'y Apoltles.when they fpeake of ir,adde the word tstSj and call it tsts tS vJf(ax9 as appeares 1 Cortn.i.zo. and Ephef '2.2. to mew that there is another world, even the in - vifible, called alfo by this name : And John 1 .3. the Evangelift ha- ving affirmed, that all things were made by the eternall word, doth in the io.Verfe fhew,that this 7tocyrx, all things ,\\2ls ok:V/xoc, the world. I am not ignorant that this wrord is ufed alio in a more ftricl 22 Thames of the Creatures expounded. ftri£t fenfe, and that it fignifies fometimes the habitable world, or circte of the earth inhabited by men , as (Jlfatth.q.S. and John i. p. Sometimes men inhabiting the earth , as T^om^.i 2. By one man fin entred into the world. Sometimes the eleit, who are the chick ones of the world, and of mankind, as John 3.1 tf.and 2 far. 5. 1 9. and 1 John 2.2. Sometimes for the carnall,unregenerate,and reprobate multitude of mankind, as John 14-17. Whom the world cannot receive : And i J. 9. 1 pray not for the world .Sometimes earth- ly things, as Gat.4.3. oppofed to fpirituall ; and fometimes fin full and corrupt things oppofed to holy and heavenly , as Cjalat.6.14. But the molt full and proper fenfe is that which I have firft na- med, and in that fenfe it is ufed in all places, which fpeake of the' creating and founding of the world^and fi°nifiesthe whole frame of heaven and earth, with the furniture of them. The fourth name, by which the creature in generall is called, is the Greeke word ttfcV/uoc, or jifrVic, which properly fignifies that which is created, and made of nothing , by the aft of creation ; by this name the creature in generall is called , as it comprehends every thing created either in heaven, or earth, or in the fea , or under the earth, Revel. 5.1 3. And by this name vCf'urig, the whole world is. called, UWar.i 3-19. where our Saviour faith, There jhall be fueh affiiUion as was not from the beginning of the creature, which God crea- ted, that is, of the. world, noir/us, as the word is rendered by the Evangelift Matthew, Chap. 24. 2 1 . Now from thele feverall names ufed by the Spirit of God in Scripture, to fet forth the creatures in generall, that is , the uni- verfality of things created, we may oblerve divers things for our inftruciion. Firft, that whatfoever hath any being in heaven, or in earth, Inftruai- ons con- cerning the crea- tures. either in this world , or in the world to come , even all things which can be conceived to have a true being , befides God him- felfe, are created of God, have a beginning , and were made out of nothing at the frrfr : This,as it is laid downe in my Text , fo it appeares plainly by all the foure names before cited , and is con- firmed by the Scriptures produced , to fhew the true fenfe of them, to wit, 7/^.44.24. John 1 . 3. Coki .1 <5. and %evel.^.\ 1 .And befides thefe, wee have many other, as Exod.20.1 1. Tfal. 146.6. and Pfal.i 48. in which places the heavens, and the heaven of hea- vens, InflruEtions from tfa Names of the Creatures, 2 j vens. the Angeis, and all the hofts of God, the Sun, Moon, Stars, the Aire, and the Meteors, the Earth, the Sea, and all things in thern are (aid to be made, and created by God : to which we may adde, cxftr.14.1 5. and 1724. Heb.1.10. 2. The fecond thing which I obferve from thefe names of the creature in generall is , That the World was made in perfect beauty, ft to flourifh perpetually ; and every creature, as it was created of God, was good, perfect, and beautifull in his kind free from all difcord, dilorder, and corruption. This is gathered from the names a/avac,and kcV^cc by which the World is called • the one of which figniries beauty, ornament,and decencie, free from ail deformity, di/cord, and diforder ; and the other a perpetuail being, or a perpetuail flouriOiing in being and perfection. And the laft words of this Chapter confirme this fully, to wir, God beheld all things which he had made, and lo th^y were exceeding good. The words alfo of God himfeife, Job 3 8. from the 3-Verfe, where he fets forth his manner of creating all things in a moft ex- cellent order , by laying the foundations of the earth fure, by meafuringit as it were by line , by Cutting in the deeps within bounds, by bringing forth the lights of heaven rejoycing, and the Angels Zinging joyfully , and by making all things toflourifh. Reg/on alio grounded on the Word^or God doth prove this plainly : For that v\hich was made in perfeft wifedome, and in the framing whereof Gods eternall wifedome had an hand, murt needs bee molt beautifull, decent, and flourifliing : For if Gods wifdome in Betake I and Aholmb ,made them fo excellent in work- ing curious and glorious workes for the Tabernacle, much more excellent is it in God himielfe. Now the Scriptures plainly te- itifie, that God founded the world in wifdome, Prov.3.19. that in wif- dome hee hath made all things, Tfd.i 04.24. and that wifdome had an hand in ordering all things, Prov.S. Therefore the creati- on of the World was in perfect beauty and comeline/Te. 3. The third thing which we learne from thefe names is, That the deformity of the world, the enmity of creatures, the corrup- tion of man,andtheconfufion of things created, were not in the world, nor in the creatures thereof at "the frit ; neither are they Gods handy-worke, nor things by him created : for the world is koV^oc, a beautifull frame ; And the Scriptures call the worlds aicoVotc, 24 InfiruEtions from the names of the Creatures. dtSvoLS, things of being, and continuance > not things deformed, corrupt, and perifhing. This alio the Scriptures mew, Gen, 3 .that the earth was cm fed for mans fake, and mans hnne came from him- felfe,andthe Serpent : And T>eut.2 8.2 3. and L^//".2<5.Godhim- ftlfe in the Law profefleth, that for difobedience and fin of rebel- lious people hee doth make their heaven over them as braffe} and their earth as iron : And €ccl.j.ipt it is {aid, that God made man upright, but they have fought out many inventions. I might here alfo obferve from the name kqo-^oc, r^at the world was alfo made in a beautifull and pJeafant feafon , even the pleafant time of the Spring in all probability ; but I love not to build opinions on fuch weake foundations. And from the word oci£>voc$, which tigti'iRcs/ong lafting ages, I might obferve the ages of the world, and diicufle the queftion a- bout the ages and years from the creation; but they may more feafonably be touched hereafter, when we come to fpeake of the particular branches of the creation. fife 1. Now I come to the Ufe of thefe considerations : Firtt , they The world ferve to make the thoughts and conceits of Atheifts and carnall not ctcr- philofophers hatefull to us ; to wit, that the world is eternall, and had no beginning, neither mall have end. For here wee fee, that all things univerlaily were created of nothing , and are creatures formed by God. It is a point of faith above all naturall reafon to underttand, that the worlds were made of nothing, as the A pottle fhewes, Heb.11.3. And that was it which made Ariffioile#x& o- ther witty and learned Phifofophersjed by reafon, doubt of the creation of the world. Befide, when they obferved the liability of the heavens, and heavenly hott, and their beautifull order and incorruptible being, this did further them in thisconceipt , and made them thinke there mould be no end of it. But Gods Word teacheth the contrary, andfheweth, that all things were created and made out of nothing, except only God himfeife ; and though they were made perfect and good, fit to flour ifh for ever, and fome of -them have ftill a great remnant of that glory and perfe- ction, as the heavens, which change little in many ages ; yet by mans fin they are corrupted and made changeable , and fo much more,by how much more neere they come to man : And Ms the Philofophers f^h and perceived, infomuch that many of them did acknowledge Gods eternity admirable. acknowledge the creation, and the end of the world ; and even aArifiot/ehimCelfe, though he could not conceive that the world fhouldbe made of nothing by the courfe of nature, yetheedid acknowledge God the Father. Maker and Preferver of it ; andfo likewiie mail all beconfounded,who are not fettled in this truth : Therefore let us looke up to God,and beleeve his Word,and hate all blind conceipts of worldly wife men ; and fee and behold in the mod rationall and wife natural! men , denying this truth of the worlds creation, that the wifdome of the world is fooltjhnejfe, and the imaginations of the flefh enmity again ft God. Secondly, this confederation of creation and beginning of all ufe 1. the world, ierves to make us more admire Gods eternity, and to Admire ravifh us with the confederation of it. If there cculd be a man Gods c- found on earth , who had Iked ever fmcethe time of Chrill , or te"11^ fincethe daies of Adam or T^oab, wee would highly eftee'm him, and feeke to him from the uttermoft parts of the earth , as the Queen of Sheba did to S^aw*. But behold, all this world is but of iTiort continuance , created of God not many thoufands of yeares ago* God is before it > even from all eternity. And this world (hall perilh, but he endureth forever, Pfil.i 02. And there- fore if wee wonder at the longlafting heavens, and the furety founded earth ; how much more ought vve to admire the eterni- tie of God, the ancient of dates, before all daies and times,and with- out beginning or end ! Thirdly, though this world be beautifull by reafon of fome re- *,f liques of perfection and beauty remaining from the creation ; yet 0v dove feeing it had a beginning, and is corrupted by fin, and hafiens to- noc thc ' wards an end, let us not let our hearts onit,orany worldiy thing; world, but looke up to God, and have our hope and our affections firmly now avid, fpeaking ofthe firft foundation of the heavens and the earth, faith, They were founded of old, that is, in the firft time ; for fo the word O^a1? fignifieth, which hee there ufeth in ftead of this word Berejhith ; and which is tranflated by the Apoftle mt «'fX*S> 'in the beginning, Heb.1.1 o. and therefore it is manifefbthat here this word notes unto us the time when this firft a$ of crea- tion was performed, namely, the beginning or firft part of time. Some, who hdd that the higbeft heavens and the firft rude made ofthe earth were created from all eternity, and had their being long before the firft beginning of time • doc- here take this word Berejhith to fignifie from all eternity, and doe thinke that fb it may be tranflated ; from eternity God created the heavens and earth. And to this purpofe they bring an example, where the words (in the beginning) fignifie from all eternity, to wit, Joh.1.1. where it is faid, In the beginning was the IVord, that is, from all eternity. But In the begimimgyCreatedjElohlmjexpoimded. 29 But this expedition may eafily be confuted by other Scriptures; for E.vod.2oxi r.God himfielfearT!rmeth,that in fix daieshe made heaven and earth, and all other creatures : and therefore the hea- vens were not created from all eternity , but in the beginnings in the firft day of the creation. As for the words of the Evangeliftj thcymaycafily Deanfvvered j for indeed they doe not properly fignirle ctornify but the f rft moment of time, in which God began to give being to his creatures. And yet fake thefe words (in the be gtnxing). joyntly together with other words, which immediately follow in theriameTentence,'and they necefTarily imply and prove that the Word7, was eternall,and from all eternity,coeternall with God the Rather ■: For hee who was already, and had a being with God, and was God, and made 'all things 111 the beginning, mud needs be from alleternity, and before the fir ft moment of time, in which he was not made nor created ; but was,that is, had a be- ing already, yea was coeternall to the Father : Therefore thefe words (m the beginning) as the Evangel ift ufeth them, doe fignific eternity ; but in that he faith ,7'he JVordw*is-> that is3 had already a being w ith God in the beginning, when hee began to give being to all other things, this proves by neceftary confequence,that the Word was eternall : and therefore the common expofition ftands fore, that here the word (Berefhith) fignifies the beginning, or firft part of time. The fecond word of this Text, that is, Bara, created, fignifies II. the giving of fir ft being to all things , either fimply out of no- thing, or out of matter undifpofed for the forme introduced (as I have noted before.) And by a Metaphor , it fignifies great and mighty workes, which refemble the creation ; but here it fignifies abfolute creaticn,or giving the fir ft being to thehieheft heavens, and to the rude maffe or matter of the vilible worlcf,out of meere nothing ; for they were created ofno matter before exiiling (as aJJ doe holdjand of their creation onely this Verfefpeakes. That the third word (Elohvm) being of the pJurall number, fig-. Ill, nir-es three per tons in one God the Creatour ; and that the creation was the worke of all the three perfons in the Trinity, I have before fliewed. Here let mee aide further a CabalifticaJI proofe, gathered from the Hebrew word fcVia, which fignifies the act of creation, and confifts of three Hebrew letters, which are D ? the 3 o What meant by HeaVenjtnd Earth j&c. * ~ ~~~~~~~~~ ————— — ■ ' -%■ the firft letters of the three Hebrew words 3** p and nil, which fignifie the Father, the Son, and thQ Spirit : And therefore if the* Cabaliifticall art be of any credit, this ait of creating is the work of all the three perSbns, the Father, the Son, and the holy Spirit, one and the fame God. IV. V. The tvvo foft words,n *Q\d and ^"IN, the heaved and the earth, do here fignifie (as I have noted before) the higheSt heaven, and the . earth which was without forme and void, that is, the rude mafle and common matter of the vifible world. Some learned men do by heaven and earth understand 'the whole world , in the fame fenfe as the words are, Chapt.2.i J>y heaven , they conceive .the higheSt heaven, the vifible Starry heaven, and the , whole firma- ment of the aire to be meant : by earth, the lowest globe of tfia earth, which hath the fea intermingled with it ; and ny creating* they understand the whole worke of creation in general!, and not that firft fpeciail act, by which God made the higheft hea- vens,and the rude maffe and matter of the vifible world onely. The main reafbn which they have to prove this,is drawn from the Hebrew Articles n&, which is joyned with CTOUk and n, which is prefixed before the word V"W> earth. The SirSt of which Arti- cles confifts of the firft and laft letter of the Hebrew Alphabet, and fo implies an univerfall comprehension of all things , which' were created both the firft and the laft. The other, to wit, n, is . of plaine demonstration, and Sheweth that this heaven and earth, as they now Stand, are "faid to be created here in thefe words. But this exposition is plainly overthrown by the Text it fdfQ, and the reafon anfwered without any difficulty : Firft,the act of creation ipoken of and intended in thisVerfe, is that which was perfor- med in the beginning, that is, in the firft moment of time, fo the Text affirmes : but the whole world, and all creatures in heaven and earth were not made in the firft moment of time, nor in the firSt day , but in fixe daies ; therefore the whole world is not meant in theSe words, nor ail creatures in heaven and earth. Secondly, if the Article TIN be of generall comprehcnfion , then each of thefe words Should fignifie the whole world; for it is added to each of them, and fo the other word fboukfbe fuperfluous in this place. Thirdly, we may fa.fely grant, that thefe words are of ge- nerall comprehension, and yec we need not expound them of any other What meant by HeaVen^and Earth ji^c. other heaven then the highert heaven , nor of any other earth then the firrt rude matte , out of which the whole vifible world was made, which was without forme, and void&% it is certified in the next words, Veric 2. For this heaven did comprehend in k the hicrhelt heaven, and all the Holland inhabitants of it, the Angels, actually. And this earth or tude maffe did potentially compre- hend in it the whole vihble world , which afterwards in the fixe daies was actually formed cut of it : and therefore I take this to be the beft expof tion, to imderrtand by the heaven , the highert heaven onely where the Angels and bleffed Saints have their dwel- ling, together with the hort thereof: And by the earth to under- stand (as the next Verib fheweth) the rude made, out of which God after formed the whole vifble and mutable world , confi- ning of the ffarry heavens, and of the aire, water, and earth with all things in them. As. for them who here by heaven and earth underftand the whole world, actually formed and made; and them, who underffand the common feed and tude matter of the heavens, both highert and invifible , and alfo the vifible heavens, and the inferiour world .; they exclude out of this hirtory of the creation, the dirtintt and tpcciajl narration of the creation of the higheft heavens, and of the glorious hort thereof, the Angels and fuper-celertiall Spirits, contrary to that which Cfttofes himielfe plainly teacheth , Chapt.2.1. where-repeating fummarily the whole creation in generall,whicb he had before diftin&ly related, and in all the parts thereof defcribed in the firrt Chapter, he faith, Thus were the heavens and the earth finijhed, and all the hofl of thern^ that is, the Angels among the rert ; for they are called the hea- venly hort, Luke 2.1 3. From the words thus expounded, we may gather an excellent description of the firrt fpeciall a6t. of creation , which is called fimple and abfolute creation, and of the two particular branches thereof, to wit, 1 That it is that acl: of creation, whereby God in the firrt begin- ning did create, and give the firrt being out of nothing to the highert heavens, and to the earth, that is, the firrt rude maffe and matter of the vihble world. The parts of this a6t are two:The firrt is that- acl of fimple c?e~ ation,by which God created out of nothing, and gave a moft per- D 4 fcft jz Gods omnipotenciejfrifdome&c. feet glorious being to the higheft heaven, and to all things therein contained. The fecond is that a6t of fimple creation, by which God gave the firit imperfect being to that rude earth, the mane, which was the common matter , ouc of which hee formed the whole in feriour, vifible,and mutable world. In this delcription of the firft a6t of fimple creation, and of each branch thereof, wee may obferve foure things : The firit is the matter both generall and Ipeciall, laid downe in the word Ba- ra3 created. Secondly, the author of it, God the Father, Sonne,and holy Choir, Eloh'tm, three perlbns in one God. Thirdly, the time and order of k,in the beginning) Berejhith ; it was the firit act, performed in the firit moment of time. The fourth is the object or effect, to wit, the things created, the heaven and the earth: The heaven is the object and effect of the firft particular branch ; the earth is the effect of the fecond. Thefe foure things confidered both joyntly together , and feverally by themfelves , doe afford unto us divers profitable inftru&ions, and divers quel lions to be difcuffed, worthy of our consideration. Firit, the matter and fubtfance of this act, is a fimple and abso- lute producing of reall and fubltantiall things ouc of nothing; yea creatures, which of all others were molt perfe«5t and glorious, to wit, the higher! heavens, and the glorious Angels the eternal! Spi- rits, which were made and placed there, to ftand in the fight and' preience of God. Now this offers to our confederation an excel- lent meditation of Gods infinite power and omnlpotencie,i"hew- ing it felfe moll cleerly in this firft act of creation ; for in that God, contrary to the courfe of all other the molt cunning Arti- ficers, did immediately and abfolutely of himfeife, and by him- feife alone create, and make out of nothing in the firft begin- ning, the moll perfect creatures of ail, even the higheft heavens, and the glorious Angels and eternall Spirits * and fo the firit act of creation was the mod perfecl and complete act of all. This ¥>ou.i . teacheth us, that God is of himfelfe infinite, omnipotent, and all By * tioa fa&c&m m povver and in wifdome, able to doe all things, and to God Is per forme and bring to pafle by his owne mighty. hand,inftantiy, fcen to be without any help, counfell, or advice -of any other,the greateff, infinkely ^d moit perfect,and glorious- workes which can be done,named, wifcand orimamned in heaven and earth. Wee find by experience and Fitful!: * r mrm, manifefted in the Creation. ft reafon, that all Artificers, before they have in and ofthemfelves skill and power furficient to bring to paffethe workes which be- long to their art, doe firft practife by the direction of others in imaller matters ; and by nit and practice grow more skilfull.and fo proceed to greater and more perfect vvorkes : and becaufe the moft cunning and exquihte workmen in the world are limited in their powerand skill to one thing at once, neither can their minds intend, nor their understandings conceive, nor their hands performe all things at once , which are required for the perfor- mance of a perfect worke ; therefore in every inch worke they proceed by time, leafare, and degrees : firft, laying a foundation of matter ; fecon dly, forming ana framing of every feverallpart,- thirdly, Rtly composing of all parts together in one,and fo bring- ing the worke to confummation and perfection . And (6 God mult have done in the creation , if hee had not been infinite in power, and all-fufficient : Ifhis wifdome and power had been li- mited, he mult have begun with imaller workes, and afcended by decrees ; and in every worke hee mult fir ft have either bor- rowed matter from others , or made it himfelfe for to worke Upon. Secondly, he mnrt have fitted the macter, to receive a fit forme. Thirdly, he muft have introduced the forme into every part, and have compofed ail together into one perfect creature : But we fee all was contrary ; he performed the greateft and molt perfect worke at the firft, even the moft glorious heavens,and the eternall Spirits, which are durable,and abide forever j therein he letup his glorious throne, and madean habitation for his blefied Saints and Angels. He mewed that he was all-fufficient in him- felfe for the greateft worke, becaufe he did performe it of him- felfe, before there was any but himfelfe, and no creature made to help him. He did not by degrees get his skill , but at the firft iliewed the belt worke , and performed it in an infrant : And therefore in this firft act of creation, we may fee, as in a cleere glafle,the- infinite wifdome and omnipotencieof God. Thistruth is alfb ftrongly confirmed by firme proofes from other Scrip- tures, as Job 37.2 3. £///?#, that wife unrcproved friend of God, full of the Spirit, doth from this very ground, namely, the won- derfull creation of the heavens and other things , conclude the omnipotence and infinite wifdome of God , that he is Shaddai* the g4 Gods ommpotmcie, lotfdomzj&c. the Almighty, All-fufflcient, that he is excellent in power and judgement, and that we cannot find him out by reafon of his in- comprehend ble vvifdome and power. Soalfo Job 3 8.1 .and 40.2. God himfelfedoth from the creation of the heavens,and the An- gels fu}i of glory, and fhouting for joy, and from his making and ordering of all things moil wifely prove, that hee himfelfe the Creatour is Almighty, one who cannot be inltru6ted nor repro- ved, and againft whom none can contend.1 And J*£ himielfe, J^ 42.2. upon the fame ground and confederation is moved tocon- fefle, that he knowes God to be able to doe every thing, and that: he is infinite in wifdomeand knowledge ; that no thought can be withholden from him, and that the things of God are too won- derfull for him to know. The Prophet 'David, alio, Tfiu. 8.1 ,2* from the confederation of Gods glory i which he hath let above thevifiblc heavens, iri the higheit heavens; and from the excel- lent nature of the Angelsy weighed with himfelfe, doth break out . into an admiration of Gods excellent greatnefle , thereby made fcnowne ; and wonders that hee, fo' mighty a one, mould regard pooreman at all; who3though the chiefeofvifiblecreatures,is but a worme, and as nothing before God : Lord, iaith he, how excellent is thy ^ame in all the world, who hafifet thy glory above the heavens ! When I confiderthe heavens , the worke of thy fingers, I [ay, Lord, what is man, that thou art mindfull ofhim>or the fon of man that thou vifitefl him ? And PfaLi 9.1 . The heavens (faith he) declare the glory ofCjod, that is, the glorious attributes of his omnipotencie and infinite vvifdome. And moil fully and plainly doth the Aportle Taul fpeak to this purpofe in a few words, Rom.i.io. faying, that the invifible things of Cjod , even his eternall power and CjodJoeadfrom the creation are cleerly feeny being under flood by the things which are made, life I- The confederation of which truth ferves firft to incite us,and ai- Look up fo direct us, to make a right and profitable ufe of Gods flrft ac"t of to the creation, by putting us in mind , that it is not enough for us in ommpo- reading the hiftory of it, to think of it only as of fome great work, thcTcrea- an^ t0 cont^t our fdves with the bare and naked undemanding tour* and remembrance of the glorious heavens and Angels , thereby created and made ; but that we all ought,by meditating upon the excellency and abfolute perfection of that flrft worke above the reft which followed, to be lifted up unto that further meditation of manifefted in the Creation. jj of the omniporencie and infinite wifdome of God , and of his power and abi'ity to doe ail things, and to bring into perfect be- ing any molt excellent vvorke at his pleafure,whenfbever he will ; And hereby to be ftirredup and encouraged to rejoyee more a- To re- boundantly in the Lord our Creatour, to reft more confidently on i°ycf an<* him, when we have committed our felves to his protection, and [ n he hath received us under the fhadow of his wings, and to hope for ail b'effings which he hath promised ; and for the performance of all his promifes in due time and feafon, without hinderance o.r re(iftance of any power. As ail created things were made for fome end, and whatfoever is not fit to ferve for fome fpeciallend is a meer vanity ; fo the knowledge of things, without the know- ledge of the end and uie of them, is a vaine notion fvimming in the braine : and therefore the maine thing which we ought to drive at in feeking the profitable knowledge of things,is to know and underftand the fpeciall uie of them. Now Gods creating of the higheft heavens^ and the hoft of them in glorious perfection by himielfe alone, in the firft a6t of creation in the . beginning, doth ferve moft properly, naturally, and neceflarily to mew the . infinite wifdome and omnipotencie of God the Creatour (as is before proved) that we feeing therein thefe divine attributes of God. as in a glafTe,may rejoyee in him, and reft fecurely on hh promifes, knowing that he will performe and fulfill his word,and none can refift him : Wherefore let us ftudy to make this right ufe, that our knowledge may be found and faving , and may bring us on to falvation. Secondly, this may juftly fmite our hearts, and make us aflia- #£ 2, med of our ovvne dulnefle and negligence in this point, in that we BewaUe all, or the moft part of us have fo often read, heard, remembred, the con- and underftood in reading and hearing the Word of God , this traryiicg- great vvorke of creating the heavens and heavenly hoft, and have *]gence' beleeved it, and fpoken of it, and fo have parted it over , without feeing, beholding,and confidering in it the wiidome, power, and glory of God. Alas, there be few amongft us, who have taken care to look fo farre into the end and ufe of thefe things of God ; and that is the caufe, that icience abounds without conTcience,and much knowledge goeth alone without any found or fincere pra- 6tife. O let us be throughly afhamed of our negligence in the time: 36 The three Perfons in Trinity ycoequatt?coeteniallj& re. times paft, which is too much indeed ; and let us labour to re- deem the time hereafter by double diligence , ffudying to fee Gods glory in thofe great vvorkes ; and feeing ,. to admire his wifdome, and to adore his heavenly Majefiy. Ufs % . Thirdly, Gods truth in this doctrine beleeved and embraced, is Checks . a ffrong Antidote againft all Atheifticall thoughts, which pofTefTe all Athei- the hearts of divers dull and carnall people, wfio cannot conceive tliouEhr thoroughly, nor fully bekcvt , but often doubt of Gods omni- ot Gods potencie and ability, to create in a moment out of meere nothing power, moft perfect and glorious creatures, fuch as are Angels andblef- fed fpirits, and the heaven of heavens. , Such doubts are the caufe that they cannot beleeve in God,reff on his power, and be confi- dent in him in cafes of extremity, when the whole world feems to be againft them , and all outward helps faile- If they did but difcerne the power of God,by the flrft ilmple a&ofcreation,they might know and beleeve, that hee out of nothing can raife more help then they can defire or ftandin need of in their greater! ex- tremities. • T>oB^. Secondly, ill that here in the flrft aft of creation, performed in The three the firft beginning of all things,and in the firft moment of time, perfons*- q0 j ^q Creatour is defcribed by the name Elohim, which ilgnifies are equal a p]ura]£ty 0f perfons in the unity of effence ("as I have before pro- ved) and this ait isafcribed to all the three perfons equally in one and the fame word : Hence we may gather a neceffary doctrine concerning theconfubfrantiality, equality, and eternity of all the three perfons in the facred Trinity ,to wit,That the three perfons, the Father, the Son, and the holy Gholt are all co-eternall , and without beginning, all equall among th em felves, and confubftar- tiall, of the fame undivided nature and fubffance, three perfons di- ftindt in one infinite eternal! Jehovah, For plaine reafon tells us, that whatfbever had no being given to it; in or after the flrft be- ginning of creatures, but was, and had a being already in the flrft beginning, and before any thing was made, yea, was the authour and maker of the flrft worke of all ; that muff needs be of abfo- lute eternity, every way eternall,. without any beginning or end at all. Now fuch are all the three perfons in the bleffed Trinity, they all by this word {Slohim) arc fliewed to be equall in the flrft aft of creation ; and fo to be before the firft beginning of all things, Comfort againjlfeare ofJpoflacie. \7 things, as the authour and caufe before the worke and effect they all are declared to be one and che fame lingular God and undivi- ded eifence : and therefore this Doctrine doth hence truly ariie. I need not here againe (rand upon further proofe of it ; for that I have done aboundantly already,™ expounding the Doctrine of the Trinity. Onely the confederation of this truth may ferve firft to con- Ufi i. vince all Heretickes of horrible errour and blalphemy, who deny Againft either the Creatour of the world to be the true Cod ; or the Son, Antfcrim- and the Spirit to be equal!, co-eternall, and of the famefubffance taues# with the Father ; as the Arians and others did. Behold here the blafphemous fictions of thefe men cut off before they fhoot forth, and rooted up before they were fowne, by this firft act of crea- tion, as it is here defcribed by the Spirit of God : and therefore let us hate and abhorre all flich dreames and fictions, as moft monftrous and unnatural!, damned in Gods booke, from the firft: words of the hiftory of the firft creation. SecondJy, Jet us even from this furtheft ground fetch the all- Ufi 2. fiifficiencieof our Mediatour and Redeemer Chrift, and the effi- Truftin cacie and perfection of his full fatisfa&icn, that we may reft on Chrift,& him confidently without fcruple, feare, or doubting. Asalfo the* . .°'y - inflnitepower of the Spirit, that we may reft in his ftrength for *mU perfeverance. If the Son Chrift,or the Spirit were inferiour Gods, and of an inferiour nature, not infinite nor co-eterna'l with the Father, men might have fome colour of diffidence , and ibme caufe to doubt of lufficient fatisfaction, redemption, and ftedfaft perfeverance. But here we fee the contrary, that the Son is the Word, by vehom all things were made * and the Son and Spirit oi:e,the ^ '* fame God and Creatour with the Father; and the Spirit as he is- in the regenerate^ is greater every way then he that is in the world, 1 John 4. therefore let us comfort our fdvQs in -the all-fufficiencie of Chri/t for full redemption, and of the Spirit for Janctification and perfeverance. Thirdly, in that here the firft aft of creation even the creation rhe t\mCr of the higher! heavens with the ho ft of them , and of the com- in the fr-j mon matter of the vifible world out of nothing, is laid to be per- £**««£• " formed in the beginning, that is, in the firff part or moment of time : ^8 'Ihe^orld Tea* not from etwiity. time. Hence fome profitable Doctrines arife,and here fome que- ftions offer themfelves to be difcufled. Dottr. Fir ft, we here are taught , That the whole world, and all things The therein, even the higher! and moll durable heavens, and the firft w°r.w>and matter of the viiible world had a beginning, and were not from had a be- all eternity, as fome Heathen Philofophers imagined. This Do- ginning, citrine, as it is plainly affirmed in this Text, which alone is proofe iiifficie^it • fo other Scriptures doe aboundantly prove and con- iirme it : John 1 7.24. our Saviour faith, that God the Father lo- ved him before the foundation of the world. Ephef.i.^* the Apoftle faith, that God hath chofen us in Chrif t before the foundation of the world : And 1 Pet a. 20. it is faid , that Chrift was ordained before the foundation of the world ; And T?w.8.2 3. the Wifdome of God faith , I was fit up from everlafling., before the earth was, or ever the heavens were prepared. Thefe and fuch other Scriptures, which mention things before the firft beginning and foundation of the world, doe moft evidently mew, that neither the world, nor any part thereof was from eternity ; but with time , andjn time be- gan. And if this be not Efficient to fatisfie Atheifts, who refute to beleeve God or his Word , natural! reafbn it felfe is able to prove it againft them , by their owne Principles which they grant. Reafi. Ek&i they acknowledge, that whatfoever is corruptible or mu- table by nature, muft needs have a beginning,and cannot be eter- nall : Now it is manifeft, that the whole world , and all things therein, are by nature corruptible, and changeable-, and whatfoe- ver therein is conftant,unchangeab!e and incorruptible , it is fo, not by any naturall power in it fclk , but of the free grace of God in Chrift. The A ngels, the moil glorious creatures, and the fpirits and foules of men, which are created of nothing, they are changeable by nature, asappeares by the fall of the Divell , and mans fall and corruption : and therefore it is faid, that hee charged his Angels with folly, to wit, them that did fall • and to the reft which ftand he adcfed light, even fiipernaturall light of his fancti- fying Spirit, Job 5. And although the wileft of the Heathen Phi- lofophers did gather from the conftant courfe of the viiib!e hea- vens and the ftarres, that the heavens were incorruptible and un- changeable ; Tl?e Tborld Vtas not from eternity. ?p changeable ;yec experience hath caught the contrary, and it is found by long obfervation of Aftronomers, that there are many fixed fterres, and ft range comets or blazing ftarres , generated in the heavens farre above the Moon, which appeare for a time, and after doe vanifli away, as the late blazing fiarre, m Homer, and others. And even zAriftotle himfelfe, though he affirmed ftiffely the worlds eternicy, and did oppofe the fictions of T/ato and others, concerning the making of rhe world of a matter which was before exiiting, and without begin- ning ; yet at length he was forced to confefle , and doth in divers of his Sookes, that God is the authour and preferverof the whole univerlall world, as appeares lib.de nrnnd.o& lib.i.de gener.& corr. fife i. Thisadmonilheth ns, not to (ht our hearts on the world., nor Love not content our foules with fuch things as are therein ; but tolooke the world, up higher to a better portion, if we defire full fatisfaeiion , and being fo true contentment and felicity indeed. He that builds on a foun- movablc ^at]on^ wfcch of it felfe may faile, and needs a iupporter it felfe, he can never dwell (zkely and fecurely, but in continual! feare, that his houfe will falion his head ; neither can he ileep in peace, till he hath laid a deeper and lurer foundation under that. Now here we fee the world is a moveable foundation, it was not from eternity, but had a beginning ; and the being of k hangs on an higher caufe> even God : And therefore let us not fet our hearts on the world, nor make it our portion ; but looke up to God3and fet our affections on him, and feeke to him to be our portion : for he onely can fill our foules, and he isy and hath been, and mall be forever the fame ; and in him is no variablenefTe,nor fhadow of turning. v life 2. Secondly, this truth ferves to arme us againft all temptations} Arme a- of Sathan, and all cunning fophiftications of Atheilts, which tend gainft A- to fhake our faith in this point of the worlds beginning ; and to theifme. make us thinke, that the world hath been from all, eternity, we have here a fure foundation from Gods infallible Word, and itrong reafbns alfb to confirme our hearts in this doftrine : and therefore let .-no cavills of oppofers trouble our hearts : Yea, that we may more cleerly fee , and more firmly beleeve this truth As in without doubting, I will briefly mew the weaknefle of the belt fomeOb- arguments, which are brought to the contrary; and fo will re- jeftions move thofe clouds and mitts out of the way, which feem to eclipfe anfwcrcd* the truth. objtft.u The moft weighty Objections are gathered from Scrip- ture termes and phrafes: as for example , from the name which the Scripture giveth to the world, and the ages thereof, to wit, oci&Vocc, — ' ' ' 1 — — — — — ^ m The T&w^Everlafting, bow taken in Scripture. 41 a/<5Vac, which comes of 6iu and this word fignifies a be'mg m all times , from the firrt. beginning to the lalt end of time, but no more , not before nor after ; and thus the world, and the ages thereof are called ever- iaftmgy ocitovtx* The places objected prove this fenfe j becaufe in them the Apoftle fneweth,that thefe everlalting times had fomc- thing going before them , and were but times which have a be- ginning and end: And therefore thefe objefted places make muck for this doctrine, and not againft it. The Objections of Ariftotle are drawne, 1 .from incorrupt ibi- Ob]eft%i4 Iky , which he imagined to be in the heavens : 2. from this, that the world was not generated nor made of any pre-exiftent mat- ter, neither could be brought into being, by any naturall genera- tion : 3. from the eternity of motion, which he thought to prove by this, That no motion can be found in nature,but hath another motion going before it. All thefe may eafily be anfwered : for firft, the heavens are^w- ^r^; ruftible by nature, ana the vifible heavens fihaliperifh :and that rhehigheft heavens are mcorrupttbfe , it is not by power of their nature, but of the will of God, preferving them. Secondly, though the world was not made of matter pre-ex- iftent, nor by natural! generation ; yet it may have a beginning fvpernaturall, being created miraculoufly of nothing by Gods om- nipotent hand, as all miraculous things are -done, which never- the'eflearenot eternail, nor endure for ever. Thirdly, though in naturall things we find no motion , which hath not another motion going before it j yet it is not fo in the creation, which was a worke farre above the courfe of nature : fo that thefe Objections are of no force to difprove this doctrine.A'H that csfrittvtfc with his fubtle wit cculd deviie, was nothing but E " this, 41 Time had a beginning. — ■* * ..I ^ this, That the world was not made by thecourfe of nature, nei- ther did come into being by natural 1 generation, nor was framed out of an eternall mane of matter , as T/ato and other Philofo- phers dreamed. Alio that there was no time before the world, neither fhall there be any time, wherein the world (hall not be ; and that the world is as durable, and lalfeth as long as all times ; all which we grant without feare ; and yet it doth not follow that the world is eternall : For that is properly eternal, which ne- ver had beginning, neither in time, nor with time, nor before time ; but as for time it i'dfe, it hath a beginning and an end, as I fhall fhew in the next place: Therefore let us hate and abhorre all Atheitficall dreames of the worlds eternity. Dottr.2. The fecond thing which Iobferve from this word Berejhith,m T..-C had the beginning (which (ignifieth in this place the firft being or mo- a begin- ment of time) is this, That time it Cdfe is but an adjunct, or cir- ninS* cum rtance of things created, and had a beginning, and fhall have an end with the mutable and moveable world. For proofe of this we need feek no further but to the fifth Verfe,where it isfaid,7#tf evening and the morning were the firfi day, that is9 time was produced by the Word of God, even the firft day together with the things therein created ; and fo it followes of all the daies of the firft weeke, they are faid to be made with the workes created in them. And indeed in reafon it mult needs be fo ; becaufe time is no- thing elfe but the continuance of things created and the meafure Gfthe motions which are in the created world, a day is the mea- fure of the Sunscourfe from Eait to Welt , and round about to the Eait againe : An houre is the time in which the Sun runs the foureand twentieth part of his dayes motion : A weeke is the fpace of feven daies, and a yeare the time whi e the Sun goeth his courie through the twelve Signes of the Zodiack ; and the whole rime of the world confiffs of yeares monerhs and daies. Now all thefe had a beginning, and have an end ; yea, there was no day till light and darknefTe we"e made and diitinguifhed ; no moneth nor yeare till the Sunne and the Moon were fct in rheir courfe : therefore time bad a beginning and is nor eternall. There were ibme things before all times and ages of the world, 2 Tim. x.?.Ttt.i.2. Firft, No time before the Creation. 43 Firft, this ferves to admoniin us , to call off all vaine thoughts UfiU and imaginations of time going before the creation of the world. It is the folly of many, v\ hen they reade of the worlds creation but fo many thousand yeares ago, to dreame or time be** fore creation,and toqueftu;n what God did in that time?A witty old man did once ani'wer this quell ion (as Saint <*Anftm faith) ra- ther tauntingly then folidly, viz* That Cjodin thofe times wo* ma~ king an hell for fuel) curious inqutfitors : But the true anfwer is, there was no time nor any thing to be done in time; but God was only in himfelfe moil blefled by contemplation of himfelfe in abfolute eternity, in which there is, neither before nor after, no beginning nor end : For where there was no day nor night, nor haven to move, nor any thing to be meafured by time> there could be no rime at all. Secondly, this trurh ferves to make us lee our owne vanity, and %re 2> the weakneffe of our owne reafon and under/tanking. Let a man Sec thy* ©f the ftrongeft braine and wit , and the deepeft reach in the own wcai% world, doe what he can, and ftrive and ftraine to the utmoft , he nefle* fhail not by humane reafon md capacity conceive, how any thing can be without time . How God couJd be before the world, when there was no rime; or what eternity mould be, bur a long time without beginning or end- And yet this is Gods truth, as my Text faith, which cannot lye, thar time was not till the creation : Let us therefore here learne to lee our owne weakneffe , and the fhort reach of our reafon. Let us acknowledge, that while wee have our fouies imprifoned in our mortal! bodies, looking onely through the narrow grates of our outward fenfes, we mall never be able to fee, or to comprehend things fpirituall andeternall Co as they are. And let this put us in mind to be humble here , and to reft in hope, that the eternity, and the eternall joyes of heaven are fuch, as neither eye hathfeen, nor eare beard, nor mans heart con- x Cor«2.9, eeived: And kt us labour to walke by faith, and not by light , as the Apoftle faith, 2 Cor.5.7. $° much for the Doctrines. 1 There be alfo two queltions which here offer themfelves to be ducufled : The h*rit is,What time of the yea.re the world was crea- ted,and which day & moneth were the firft of the world; without the knowledge of this we cannot exactly tell how long it is fince the world was created.The fecond is,How long it is fince that foil E 2 beginning, 44 Tfo Worlds beginning in September confuted. ,i ■ ■ i . i ■ . .. i . . — _• beginning, wherein God created the heavens and the earth : For tjkofes doth carefully fet them downeuntiil his time ,• and fo alfo doe the fueceeding Prophets, which £heweth,that this knowledge is not to be neglected. g*uej?.xt For the firft exertion : Some hold, that the world was created in September, in the timeof the Autumnall equinocriall. Others, that it was created in the Springtime, and in March , when the day and night are equall , and of one length in all the world. Both thefe opinions are maintained by reafons and arguments produced out of Gods Word ; but the reafons which are brought to prove the latter opinion, I conceive to be more ftrong and fo- lide: and therefore I doe incline to beleeve , that the world was The world created in the Springtime, and not in Autumne;and that o- bcganin thers may De better confirmed in this truth, I will propound the 1 c pring reafons on both fides, and will anfwer the one, and confirms the other. Arium i Themaine Arguments which tend to prove , that the world * ' ' was created in September, are foure efpecially : The firft, becaufe September was from the beginning obferved and accounted for the firft moneth of the yeare , both by the Israelites and Fore- fathers, and alio by the Egyptians and other Nations : For Exod. 1 2.2. it appeares, that March for a fpccia.ll reafbn was made the firft moneth to the Tfraelites ; becaufe in that moneth they came out of Egypt. And that till then both they and the Egyptians ac- counted September the firft moneth. 'An'** * anfvver,that the Egyptians did erroneoufly begin their yeare in Autumne ; and the Israelites living with them , did for civill refpe&s follow their account : And therefore, when they were to depart out of Egypt, God did both teach and command them the right obfervation in Abib^oi March, Exod.i 2.2. and called them to the true ancient and originall forme of beginning the yeare in the Vernall eqiiino&iail, which is in aAbib, that is,March : Yea, the Caldeans and Perfians, who were of better credit then the Egyptians , did alwaies from the beginning account March the firft moneth of the yeare : therefore this Argument is of no force. Arvpnui* Secondly, they argue, that September was the moneth, wherein the yeare of Rejft, and the yeare of Jubile did begin by Gods ap- pointment, The Worlds beginning in September confuted. 45 pointment, as appeares, Levit. *$.<>. foron the tench day of chat moneth, God commanded the Israelites to found the Trumpet of Jubiie in all the land, and fo to begin their yeare of Jubile and Releafe : Therefore that is the true beginning from the crea- tion. I anfwer to this two waies : Firft, that as the yeare of Reft was Al^ not the firft, but the feventh , and the laft of the feven ; and the yeare of Jubile was the next year after feven Sabbaths of years : So the Lord did Hill follow the number of feven,and would have it begin in September ; becaufe it was the feventh moneth,and not the firft by the order of creation. Secpndiy, the moneth of September, when all the fruit is taken from the ground, and men be°in to fow and plant for the next yeare, is, the fitteft time for to begin the yeare of Reft, and of Jubile , wherein every man was to re-enter into his land which he had fold, as appeares, Verf. x 0,1 1. and this was the caufe of beginning in September; not becaufe it was the firft moneth of the world , and of the yeare, reckoned from the creation : but becaufe it was the fitteft for men to give up the land empty to the owners, when they had ga- thered in the come and fruit, and cleared the ground : and fo this Argument is of no force. Thirdly, they argue, That the time wherein all things naturally Argnm.}! come to perfection , is moft likely to be the time, wherein God created the world, and all things therein pe.rfecl: in their kind,and that is Autumne and September as experience teacheth : There- fore it is moft likely to be the firft moneth from the creation. This Argument is divers waies defective : Firft, the ftate of the Anp»\ world in the creation, was far different from that ftate of things which now is ever fince mans fall and corruption : Then all times were both Spring and Karveft , and trees did both bloflbme and beare perfefl: fruit at all times of the yeare : Therefore no cer- taine Argument can arife from this ground. Secondly , if any time be more perfect then another, and retaine perfection from the creation, it is moft likely to be the Spring time ; for in the Spring all things begin to revive,and fhoot forth of the earth, as they did in the creation : then are the fields moft frefh and green, ana full of beautifull flowers, as in the ftate of innocency. And as for Summer and Harveft, they doe but ripen things which the E 3 Spring 46 Arguments Tbhy the World ll?ould begin in the Spring. ■ — ' — — — — ■ ^ Spring hath quickened and nourished , and hatten them to cor- ruption, and not to perfedtion, cauftng them to die and wither : Yea verily, if the earth had not been curfed for mans fin, it would now bring forth in the Spring not pnely flowers, and bloflbmes, and Spring fruits; but alfo all other kinds of fruit : Therefore this is a weak Argument. Argum^, As for their fourth Argument, which is CabaliiHcall , drawne from the Hebrew word iT^na, which fignirieth , in September $ agreeing with n^£7fcVU, which iignifieth, /# r/?) and therefore it is but a fal- Jacie. * But now for the beginning of the yea re naturally in the moneth of March, which is called by the Hebrevves Abib and rNJ-a fan, as being the moneth in which the world was created,and that the world was created in the Vernailequinoc1:iall, when day and night were equalljnall the world, divers of the Ancients affirme and hold, as Athanafms , Ambrofc , Theodoret, (jril , Damafceney Beda, and others ; and with them many judicious and learned Di- vines of later times doe concurre, as Junius, Polanus, and others : Their reafons are very ftrong, forcible , and convincing , which cannot be gain-faid. ArountA Firh\ they prove it out of the Scriptures, Cjen.K.i 3. where that moneth is called thefirftoftheyeare> by account from ihc creati- on, wherein the waters were dried up from the earth ; and it be- gan to bring forth fruit for Noah, and the creatures with him : fo that in the next moneth there was food for him & the creatures, and birds and bearls began to breed and multiply in the earth. Now that could not be in September and October, when the fruit s and herbes begin to decay and wither.Certainly,^^ tur- ned not out the creatures againft Winter to feek food from the earth ;that was no time to breed aboundantly. It is March,where- In the earth begins to bring forth ; and April, the fecond moneth, is that wherein the creatures, comming out of the Arke ,, might find graffe,herbes,and other food ; and Noah might fow and plant againft Summer and Harveft : Therefore undoubtedly March is the firft moneth from the creation. *iwri*u Secondly, they prove ic from Z.xod.i 2.2. where God recalls the u Ifraelices ,.■..■■■ " ■ III. . . Arguments ~tohy the World Jhould begin in the Spring. 47 Israelites from the Egyptian obfervation,to the old beginning of the yeare from the creation ; and to account Abtbt or March, the firft moneth, as the Text fheweth! Thirdly, the Spring time is every way fitted for the beginning Argum.;\ of the world , and or* the natural! yeare : then things begin to fiouriin in all the earth, as they did in the creation ; then is the aire molt temperate and healthful! for the bodies of men , as in was in the creation; then day and night are ec/iall in all the world, and thedaies begin to grow longer then the night in the country of Eden and Babylonia, which was the place of Paradife , where Adam was created. But in September , daies begin to Shorten, and all herbes to wither, and fruits to fail from the trees : There- , fore March is the fitted moneth for the time of the creation. Fourthly, the Cal deans, Perfians,and all cunning Aitroncmers Argum.4. did,by their art and ski!! diicerne,and by tradition from the rird fathers were taught, that March was the fird moneth «f the year, and that in the Spring time the world was created. To theie let me adde one Argument more,drawne from the in- Argumj. carnation and paffion of Chrid : For it is mod likely, that the moneth, in which God appointed Chrid to be incarnate by con- ception in the wombe of the Virgin , and alio to fufter for the worlds redemption, was the moneth and feafon of the yeare , in which the world was created : For fo thetime,in which God /enc forth his Son, made of a woman, and made under the Law,and to redeem them that were under the Law , comes to be the fttlncffe of time , as the Apodle calls it, GW^.4.4. Now this was the moneth of March : for Chrid being borne on the fhorted day of the yeare (as Saint Aufien and the Ancients , who lived within a AuguJlJn few ages after Chrid , by tradition had learned, and did teach) ftrm.de n. and from Noahs birth to the Floud, is <5oo.yeares, that is in aH, 1 6 5 6. yeares, from the Creation to the Floud. Arphaxad the fonofShem, borne two yeares after the Floud, Cen.i 1 .1 o. his birth ("as the ages of the Fathers from him to Te* rah there reckoned doe mew,) was before Teralfs death 425. % yeares^ Now the two yeares between his birth and the Floud,to- r^n&a gettier I Of the number of yeares fince the Creation. 49 gether with the faidnumber of 425. being added to the yeares before the Fioud, make up from the creation to the death of 7V- rah, 208 3. yeares. Immediately after Terafrs death God calied Abraham, and removed him out of Charan, into the Jand of Ca- naan ; but gave him no inheritance therein, but onely promifed to give it co him, and his feed for a pofleflion,^^^,?. and that in his feed all the families of the earth mould be blefFed, Cjen.i 2. 1,2,3. and thispromife was 430^?*/ before the Law -wot given by UHofeSy Cjalat^.x 7. which was immediately after the departure of Ifrael out of Egypt, that is, the fiftieth day after 3 when they and their fathers, from Abrahams firft peregrination in Canaan, had fojourned 43o.years,i:.*W.i2.40. And from Ifraels coming cut of Egypt, to the building of the Temple, in the fourth yeare of5^w^/reigne,is48o.yeares, 1 Kin. 6.1. from thence, to the death of 'Solomon, is 2 6.yeares. Then Ifrael departed from Judah, and continued 3 po.yeares in their iniquities, Eztch.^.i^.to the de(tru6tion of Jerufalem , and burning of the Temple, ip.yeares after the beginning of the 7o.yeares captivity ; from the end of which captivity, to Chrifts death, is feventy fevens of yeares, "Da- niel 9. that is,49o,yeares, all which make $96o.yeares, from the creation. Now from Chrilts death, which was in the 33-yeareof his age, or 3 3. after his birth , iris in this prefent yeare 1623. the full number of 1 5 9°-yeares, which being added to 3960. be- fore Chrifts death, make from the creation 5 5 so.yeares. Now this computation of yeares,together with the clearing of the former queftion, may ferve Firft, to dilcoverunto us divers wares the admirable providence tlfeu of God, in that he doth fo order all things, that the time of the Gods pro incarnation of Chrift, the fecond Adam , mould fall in the fame videncc moneth with the creation of the firft Adam .-and the d^y of re-toben<>- deruption from finne and death , fhould be the fame day of the lcf *ni week, and of the moneth,with the day of Adams falling into fin, and bringing all mankind into bondage to hell and death. And that in the holy Scriptures, which were written by holy men of God in feverall ages , the true computation of times and yeares mould be put upon record; andreferved and kept iafe through all ages untill this d^y, in the midit of fo many dangers,and among fo many alterations and changes which have happened in the world.- 50 Mans redemption demonftrattdjby &c. world. Surely, he who is fo provident in orSering the circum- ftance of times, and preserving the records of them , even his holy Oracles, when the Nation of Jewes , to whom they were com- mitted in truft, is call off, and fcattered over all the earth , will much more keep his promifes, and fulfill all prophecies and pre- dictions, every one in the fet time and feaibn which he hath ap- pointed. Ufe 2. Secondiy,this exacl recordof times, and of the very moneth of Truth of the creation and of the redemption,, ierves: to confirme us in the creation verity and truth of thole things which are written concerning ^and re- ^ beginning and creation of the world, and the redemption of hcTebyde- mankind by Je&s Chrift, comming in the exact fulneffe of time monfira- t0 redeem the world, according to Gods promifes ; when feverall ted. vvitnefles or writers,who never conferred nor confulted one with / another, doe agree in their relations, not only in the maiiie mat- ters, but in the circumftances of time alfo ; no man can have any Jeaft pretence or colour of doubting. And thus doe the writers of the holy Scriptures, who lived in feverall ages ; they exactly agree in the hiftories of creation and redemptions even to thecircum- itancesof times, the very daies and moneths wherein they were performed. And therefore let us firmly beleeve them , and reft on the truth of them : for we have fure grounds of beleeving, but not any pretence or colour of doubting. fl re 3 , Thirdly, hereby it is made manifeft,that the world being crea^ All made ted in time, and onely fo long ago as is before fhewed, was made forus,and onely for us, and for our benefit, who live under time, and not robe ufcdfor the eternall God , to adde any good , or any bleiTedneffe to for God. fom^ wjl0 was aij.(yfficienc ancj mo# blefled in himfelfe from all eternity ; and both could, and would have made the world mil- lions of yeares before , if it might have been profitable to him- felfe : Wherefore let us hereby be ftirred up to ufe the world as a gift, and as talents given to us by God, to be weJl imployed,and liudy to honour him by all worldly things created. Ufe 4. Fourthly, hereby wemay juftly be moved to admire the eter? Note and nity of God, when we fee the whole time of the world to be but admire .55 5o.yeares , which' are feefore him but as 5 .daies and an halfc God.se- £pol. a thoufand yeares with him are but as one day, 2 Pet. 3.8.) PfaTioi. Wherefore, as holy 'David, when hee compared Gods eternity *y,i* ' ■ With Sh&m&jim, Ji^ijying Hczv ens ^kence derived. 51 with the temporary being of the heavens and the earth,and their inciinincr to decay and changes, like avefture and wearing garment , did adnitre Gods infinite and eternal! Majefty : So let te all be af- ter the fame manner affected with reverence of God , and admi- ration of his eternity , when we compare the ages of the world, even the longeft of them, the thoufands of yeares hnce the creati- on, to bi but as fo many daies with the Lord, who liveth and abi- deth the fame for ever. The fourth thing in this Text is the object and effect of Gods 4. firft worke of creation, to Wiethe heavens andthe earth. Firft, the Heavens come to be conlidered , together with the creatures here comprehended under that name ; and that thefe things may more plainly appeare to our underftanding, we mult firft fearch and fife out the true fenfe and hgnification of the word (Heaven) in this Text, and then come to the inftru^tions which doe thence naturally arife. The name, by which it hath pleafed the Spirit of God in this Derfoat* place to call the Heavens, is in the Original! Hebrew Q^IP, °nofthc Shamajim; concerning the fignification and Etymologie whereof, w°r?"g- the learned much differ among themfelves. Some make it a com- Hcllens pound of aw, which fignifieth there , andn^o , which fignifieth i waters ; becaufe above in the aire(which is the loweftand neareft heaven) and in the clouds, water is engendered, and in fhovvres di- i\ills from thence. Some compound it of UN, which is fire , and 2. CD^O, waters • becaufe the heavens ieem to be made of both : the Sun, Moon, and Starres refemble fire, and the reft of the heavens refanbie calme and ftili waters. Some derive this name of CDOu;, which fignifies nfloniibment ; ,# becaufe if a man doe ftedfaftly behold and consider either the glory,or the wonderflill height and compafle of the' heavens, they are things which will da z!e his eyes , and make his heart aftohi- flied. But the beft derivation of the word, which is grounded upon + thebeft reafons.isrhat which fome late Writers have obierved, to wit, that it is derived of the fimple Hebrew word C3M \ which ilgniheth there, and is never ufed, but when we fpeake of being in a place which is remote and diftant from us : For as the Hebrew wordna, h*r* > fignifies the place prefent-}fo this wordC3**> there-y 52 Shamajim, figmfying Heavens phence derived. there, fignifies a place remote and diftant from us, and the being of things there, in that place. Now the heavens are the utmoft and molt remote place from th& earth, which is fet in the middle,and about the center of the round world , and upon which men doe live in this world: Therefore this derivation doth agree very aptly! to the heavens. Secondly, of a place which is moft excellent, wee are wont to fay, There, there is the beft being, and in a kind of vehement and affectionate ipeech, weufeto double the word. And heaven is the mo ft excellent place ; and therefore the word CZiQ\p, which is of the duall number , and fignifies as much as There, there, or there double, is molt fitly derived of CZ3^, there. Thirdly, the heavens are divided moft properly into two hea- vens, the highefl heavens, which is invisible ; and the vifible or lower heaven, which alfo confifts of two parts; the (tarry and the airie heavens : And all thele are divided into two equall parts to all men living on earth. The one is that which wee lee in our Hemifphere , and within our Horizon from Eaft to Weft , and from North to South, above the earth. The other halfe is that \vhich is hid from us by the earth, and is feen by the Antipodes, that is, them who dwell on the other fide of the earth , dire&ly oppofiteto us ; and both thefe parts of the heavens are equally re- mote and diftant from the earth. Moreover, the heavens doe move about two Poles , the North and South Pole : and there- fore in many refpeifcs the name of the heavens, CZ31DTC?, is moft fitly derived of EZ3TP, brought into the forme of the duall num- ber. Fourthly, this derivation of the name, and the fignification of it,doth fitly agree to all things which are called by the name Hea- ven ; and is verified in them all, even the higheft heaven, the ftarry heaven, and the fiiperiour regions of the aire ; for they are all re- mote and diftant from the earth, and are divided everyone into two equall Hemifpheres, equally diftant from the earth : But in the higheft heaven there is neither fire3nor water, nor any muta- ble Element : and therefore the name CZJiQ^, derived of y;^, or CD^Q, cannot agree to it at all. And as for the fuperiour regi- ons of the aire , they are not £o glorious , nor fo high as to aftonifh us : and therefore E3EWJ, derived of DQ^, cannot agree Ttiversftgnifications of the Tnrd Heavens, 55 agree to them : wherefore the Jaft is the belt derivation. The next thing after the derivation of the word, is the diverfi- Divcr/Ity rie of fignirications, which we are to note in the next place ; and of its fig- withall, to (hew in what fenfe it is here ufed in the Text. nificttb, Firft, this word is ufed, in a Jarge fenfe, for that whole fpaceons* from the upper face of the earth and thefea, to the utmoft height x of the higheft heavens, which comprehends in it the higheft /the Harry ,and the airie heavens ; thus the word Heaven is to be un- derltood, That, befides the vifible ftarry heavens, * which were made out of the nrrt rude defotmed earth , there are heavens created out of nothing,in the firft beginning of the crea- tion : And this is confirmed by thofe Scriptures, which fpeak ex- prcfly The higheft Heaven is not God. 55 prefly of che Heaven of heavens, that is , an heaven befides thefe vilible heavens, as TW.10.14. 1 Kings 8.27. T/^/.dS^.and 11 $.1 6\ Alfo by thofe Scriptures, which mention an heaven , in which Gods glorious Majefty is kid to dwell; and the holy An- oels, which cannot be the ftarry vifibJe heavens, as Deut.26.1 ?. 1 Kwgs 8.30. and cflfor. 18.10. Yea, the holy Apoftle puts all out of doubt, 2 Cor.i 2.2. wherehe calls this the third heaven. That this high-eft heaven is not God , but a place created by DottrA. God;for here it is faid,that (fod created this heaven : Some thought that there was no place above the Spheres of heaven ; but that there God is all in all, and that there all things are in God, and iubhlt in him. Their ground is that fpeech of the Apoltle, 1 Cho- JinerTc'and unfpeakable majefty , So the Scriptures teltif7e,Z)<% 2.1 -5- where Angels are'called the heavenly hofl. The third fort of inhabitants, to whom God hath allottee! thefe heavens, iv the glori lied company of his Saints , with Chrift their head, in whom they arechoienjand brought to fa I vat ion. Though tAdam was made after Gods image, yet,by creation , and in the ftate of narurali uprightnefTe, he was not capable, nor worthy of heavenly g'ory ; that is the proper purchafe of Chrift for his e- lect, and it is the gift of God in Jefiis Chrift , which he gives only to them who are made in Chrift the firft fruits of his creatures, fbns andheiresof God. Our Saviour teftifiesfb much, Job.i 4.3. where he fa ith, that he prepares a place for his faith full in that houie of God : And the holy A p of lie, Heb. 9. where he faith, that Chrift ©nely opened the way into this Holy of holies ; and that none can enter thereinto but by him the way, and the doore. And Ephef. 1.3. he faith j that God blefieth us withali fpirkuall blelTings w hea- venly places m Chrift. And 1 Pet. 1.1,4. vve are &*& t0 be begot- ten to a lively hope, by the refurre&ion of Jefus Chrift from the dead, to the inheritance incorruptible, and undehled , that never fa- deth, re fervsd in heaven for us : wherefore it ismanifeft by the ex- cellency of the inhabitants, being none but God himfelfe, and the eledt Angels and Saints ,' which are moftneare and deare to God, that this Heaven is aplacemoft glorious and excellent. A third Argument may be drawne from the fit 'nation of it : For the higheft place is ever the beft by the law and courfe of nature, as our fenfes doe teach, and we fee manifeftly in all knowne parts of the .world ■ and by faith we ought tobeleeve , that it is ib in places beyond our fight , cfpcchlly becaufe the Spirit of God in the Scriptures extolls the higheft pkces, Pfal. u $. 5. and I faith 57.1 5. Now the higheft of all places is the third heaven in fins* ation : For Chrift afcending up thither, there to remaine, and to make interceilion for u^Aci.^.21 . and Heb. 9.1^.1% faid to afcend farre above all other heavens, and rhofe heavens are called tZPCnO* the high places, Pfal. 148.1. and T in the boun- that he hath not onely provided fuch an excellent habitation for ty of God them , wherein they may live moft happy and bleffed for ever ; *? *ll$ but alio made it the firft of all his creatures and workes. If the Lord had firft made us ; and tryed our obedience how we would ferve him, before he had made and furnifhedthe higheft heaven, the Motives tojiirre us up to prepare for Heaven. 6\ the houfe of glory ; men might have imagined, that by their own doings they had procured it : But Jo, God hath cut off all fuch vaine conceits, in that he made this firfr, and by lb doing, fleweth that it is his love and free bounty, not our merit ; it was his pro- vidence,not our purchafe or care for our felves : Let us therefore give him the glory and praife of a God vvonderfull in goodnefle, free grace, and providence ; even from the firft foundation of the World, creating a place of reft and glory for us. Thirdly, in that thehighelt heaven is here difcovered to be fo yrc .; high & excellent a place, fo full of glory and light,and the proper Be afha- country of the Saints chofen in Chrift;this oughc,as to reprove us, tr.cd of & make us afhamed of our immoderate love & afTedtion to world- jhy earth. ly things , and of our groveling on the ground, like brute bearts, e^efrc and cleaving to the earth , like moles and earth-wormes, and of our negligence in inquiring after heaven^and meditating on this heavenly country : fo alfo to ftirre us up to the contrary , and to . direct us how to prepare our fdvQs for it , by looking and mind- p2"e-for" ing high things, and carting oft all earthly clogges, and workes of heaven. darknefTe, and all undeannefTe and filtriinefle, and by putting on all holinefle,and the armour of light. If we were to goe into an- other country, there to fpend all our daies , we would be carefull to enquire after, and learne the nature , qualities , fafhions, and language of the country : And fo let us doe concerning our hea- venly country and city, which is above. Let us enquire after hea- venly things, fafhion our (cIyqs to it ; and becauie there is our in- heritance and our treafures, let there our hearts be alfo. Fourthjy> feeing heaven is fo high, and ib excellent and glori- fife 4. ous a place and habitation, that man in innocency was neither ca*- Be thank pable, nor worthy of it , this ferves to magnifie in our eyes the f"!1 for infinite goodnelTe and admirable bounty of God, who hath given Qs &O0(* Chrilt to purchafe for us , being corrupted, and become finners ^r V1 1 n' by sAdams fall, a more excellent place, Irate, and condition, then did belong to us in our beit. naturall being in the irate of pure nature. This alfo magnifies the vertue and power of the grace of Chrift, which hath lifted us up from the valley of darkneffe ; and of thefhadow ofdeath;and hath advanced us to be heires ofa better inheritance then the earthly Paradife, even to live and rei'jnc with God in his heavenly Kfngdome. F 3 Fifthly, 6i Of the creation ofAngeh. Ufe 5. Fifthly, here is matter of lingular comfort , and of patience, Comfort and hope in all the afflictions, which can befall us here on earth in ki all af- j-fos vaje of mifery ; when men labour, and ftrive , and fight for &6. And the heavens jhal I declare thy wonders ,0 L or d^ that is, the heavenly hofi : Therefore by analogy of Scripture,the An- gels may here be underftood. Thirdly , what is here meant by 5. the heavens, Mofes himfe.'fe fheweth, Chapt.2.1 . namely, the hea- vens and the hofl of them, that is, the Angels, for they are the hofi of thehighefi heaven, and fo are called ,Luke 2.1 3. Therefore un- doubtedly the Angels are included in the word Heavens. So then the creation of the Angels coming now the next in order to be handled , I will feeke no further for a Text ("though there be fome more plain and exprefle) but will ground all my Do6trines,concerning the creation and nature of Angels, on this word, taken in that fenfe which I have here proved; which offers to our confederation five maine and principall points of inftrudU- on, unto which all other Doctrines may be reduced , which con- cerne their nature and creation , and may be as branches com- prehended under them. Firft, we here learne, that Angels had a beginning, and were not Points from all eternity. Secondly, that God created them , and that concern- j they were made by that one God and three perlbns , here called in& the?* F 4 Ehhi/ffp ^4 Severall points ofDotlrine concerning Angela Elok.m. Thirdly that they were created in ThTb^h^TT the word Berejk,th; taken in the molt ftrid fenfe, n^SF 'Z firft moment of time. Fourthly, -that they were S3 k i firft fimple aa of abfolute creation, dm?, hey werem^7 ** ending, mofl perfect and glorio^S^Sfe Fifthly, that they were made in and with the higheft heaven w by the law of creation made to inhabit them « thP r, ™ i of their naturall habitation. Thefe are ft aW !£ ^ P^C?, Pol^s of DW wWch irnmediatey flrftomte'S1 And thefe, efpecially the Mi of them , r l the whole : vifible worl/in and withUS u eywe Setto be the hoft of them ; doe import, that the AJJk were created many in number, according to the lar^ereffe of thJX/ ^ compSnT innUmerab,et ** ^ m- S reS S ^&^^.^^^> a being in other places; How they come o be ont V h? ""T* ipaturall place , and feme of them S baring l^W** for ever/ And here their tnurabiSyffi ftSS ^ ^ Jed ,• and the diftinaion of them into „ A T ?,be hand" iead ^ What fignified by the name Angels . 6j Jeadus, and what large fcopeit gives us to /peake of the Angeli- call nature, and the heavenly ipirhs, the firit and chiefeft of the creatures of God. That we may better underftand thefe Doctrines , I will fir LI confider the name of Angels, what it fignifies, and how we are to rake it in this place. The name, Angell, comes of the Greek name^yytA©-1, which Of their /ignihes a tnejfenger , lent forth from fome fuperiour perfbn , or names, irate , to deliver a meffage, and to declare the mind of him or them that fent him. The Hebrew name, 7*^Oj which is the name of an Angell in the Old Teftament , fignifies alfo a mejfen- ger ; but yet in a more full and large fenfe : For it jftgnifles fuch a meflenger,as doth not only deliver and declare a meflage by word of rnourh , but alfo doth act and execute indeed the will of him that fent him, and doth performe his worke injoyned, as a faith- full minifter and fervant. And hence it is, that the Hebrew word, r-lDN^O* which is derived of it , and is ufed for the office and worke of an Angell , fignifies in generall any thing which ierves for the ufe and miniftery of man. And as the fignification, according to the Etymology, is generall and large ; fo the word is ufed in the Scriptures , to fignifle any meffenger or minifter lent forth upon a melTage , or fome employment , either from God or men. Jacobs mefiengers which he lent unto Eftu.Cjenef. 32.3. to worke his peace, are called by the name, ZZj"jD^VQ>^«- gels. And Nnm.io.\^ the meflengers which CMofes fent from Kadefh unto the King of Edom, are fo called , and in Greeke tranflated a.yylKxQ. But when Gods meffengers are thereby figni- fied, it hath the name Jehovah , or kv%Iv> molt commonly added to it. As for the firft fTgrfiflcation, we let it pafie, as a ftranger in this place, where we are to difcourfe of heavenly Angels ; and doe rake it in the fecond fignification , for the Angels of the Lord. And being fo taken, it is ftill doubt full, till it be "more particular- ly diitinguifhed : For in this fenfe it fignifies three forts of An- gels, as the Jearned have well obferved. Firft of all it fignifies, that chiefe and principal! meffenger and ambafladour of God,his Son Jefus Chrift, who was fent forth as God; in the forme and fliape of an Angell and Meffenger to the fathers 66 What fignified by the Tfrord Angell. fathers before his incarnation: And as man, in ruinefle ot time by incarnation , and affuming of mans nature into his per/on ; For, ^#.48.1 6. by the Angell which delivered Jacob , and which he prayeth, may bleffe the fins ofjofeph, is meant the Lord Chrift. And in all places, where the Angell which appeared, is called Je- hovah, or was w or (hipped, God the Son is meant , as Exod. 3 . and Zach.3. there by the Angell Chrift is meant,appearing either like an Angell, or in the fhape of a man,to fore-fhew his incarnation. So like wife, where we reade of the Angell of Gods pretence or face, as lfa.63.9. Or of the Angell of the Covenant, as CMalac. 3.1. Or of the Archangel!, as 1 Thef.^.i 6. Jud.$. Chrift is meant. Secondly, this word is ufed to fignihe men, by divine infpirati- on called, and fent from God upon lbme fpeciall meffage, efpe- cially the meffage of falvation^ as Job 3 3.2 3. Judg.2,i. MaUc.z.i* and 3. 1. and ReveL2.dc .3. Thirdly, this word is mod frequently and commonly ufed, to fignifie the heavenly fpirits created by God , to itand about his Throne in heaven , to behold his face continually ; becaufe they are* as by nature fit, fo by office ready to be fent on his meffage, andtodoehis will, as Cjen.ip.itTfal.ioi.io.Afatth 18.10. In this fenfe we are to take the word in this difcourfe of the creati- on of Angels : For though Chrift be the Angell of God , and the great meffenger of falvation ;and Gods minifters,as they are Godsembafladours , fent by him , are Angels of the Lord : yet ' they are not Angelicall fpirits, created in the firft beginning; they are onely Angels by office and calling , not by nature in the creation. Onely the heavenly fpirits, whom God hath made at the firft fit to minifies and hath fince in Chrift appointed to be miniftring fpirits for the good of them , who are chofen to be heires of falvation inChrirt ; they are Angels both by nature and office. And they are the proper fubjeel: of our prefent difcourfe. I proceed to the Doctrines , which I will profecure in order , as they arife out of this Text. VoftY.i* Firft, feeing the Angels are included in this word, the heaven ; Angels hence we may learne, that as the heavens, fo the Angels, the hoft had a be- 0fneaVen , had their beginning with the higheft heaven , and were ginning. not -m kCJ[ng from a]j eternjCy ; which point is farther confirmed by all fuch Scriptures, as attribute a beginning to all things, and tell • Angels had a beginning. 67 tell us chat they are,and fubhft not of them felve?, but from God, as %om.n .36. where the Apoftle faith, that of God, and through him, and to him are all things : and i Cor. 8.6. But to us there is but one God ^q Father , of whom are all things, and we for him \ and one Lord Jeius Chri/t, by whom are ail things. And Revel.4.11. and 10.6. thou Lord haft created all things, and for thy pleafure they are and were created. And that God , who iiveth for ever, created heaven , and the things that therein are* And that in this univerfality of things created , the Angels are comprehended, the Apoftle fheweth moft plainly , Colofi.i6. where hee af- firmes, that all kinds of things vifibleand invtfible, whether they be thrones, or dominions, or principalities, or -powers, all were created by him, and for him. But if any mail cavill and fay, that though they are of God, and he is the caufeand creatourof them; yet it doth not neceffarily follow/ that they were created in the begin- ning with the heavens , but from eternity, and as co-eternall ef- fe<5te have their being from God. The next words which follow will cut off this objection, which affirme, that Chrilt is before all things, and by him 'all things confift, Verfe 17. and therefore they had a beginning after Chrift, and were not co-eternall with him. Reafon alfo confirmes this , drawne from the fall of a great fyafon 1, multitude of the Angels : For things eternall, which were, and had their being from eternity, without beginning , and before all times, they cannot fall in time, nor be changed, but abide the fame for ever : But a great multitude of the Angels did fall. And the Divell was once one of the mod glorious among them, and he with many others, who left their habitation , are referved in chaines to the latt judgement, 2 Pet. 2. 4. and Jud. 6. Therefore they are but creatures, made in the beginning. Secondly, though Angels are not circum fc ribsd , and meafii- Kcnfon 2. red by a bodily fpace or ciimenfion; yet they are definitively in place : and where there is no place , there can be no Angelh as I fhall mew hereafter. Now before the creation of the heavens, there was no place at all wherein Angelsmight be,abideand fub- fi if therefore before the heavens they were not,but were created with them. But Angels are called Jehovah , as that Angell which /pake to Oby&.u Jgar, An fa* 6% Angels not from all eternity. • Agar, and Dromifed to multiply her feed, Genefio.i 3. and the Angell, which appeared to CMofes in the bufh, Exod.$.q. and the Angell which rebuked Satan, Zach.3.1. And Jehovah is without beginning. The Angell mentioned m thofe phcts was Chrift the. Sonne of God, the Angell of the Covenant, and fo was y?W^,indeed,the creatour of* Angels ; the words of the feverall Texts fliew fo much : For that Angell faith, / tvi!l multiply thy feed: and I am the Cjod of Abraham : Therefore this Objection is of no force. obictt.i. Angels are called the fons of Cjod Job 1 .6. and 3 8.7. Therefore they are of Gods nature and fubflance , begotten from all eter- nity ; not created with the heavens. U» 'Anfw. Every fon of God is not a natural! fon, begotten from all eter- nity ; for men are alfo called fons of God by creation , regenera- tion, and adoption ; and yet are not naturajl, and co-eternall fons of God. And fo Angels are fons : Firft by creation, in refpe6t^>f the fpeciali image of God , in which they were made , and to which they are conformable. Alfb the good Angels are fons by adoption unto God in Chrift their head. But none of them all is the Son of God by nature , as the Apoflle teftifieth, Heb.i.qrf. that is proper to Chrift alone ; he onely is the brightneffe efhis Fa* then glow, *rtd the expreffe image of his per fon : and he onely is cal- led the rTrrt-borne, and the onely begotten Son of God, John 1 . 14,18. Therefore this Objection is of as little force as the o- -ther. Ufi 1 • This point ferves to mew, that abfolute eternity, without be- ginning, is the proper attribute of God; and to communicate it to any other, by holding, that any other befides tbiQ one onely true God is eternall , is no Jefle then a facrilegious robbery , and taking from God the honour due to him : For feeing Angels are all created in the beginning, when the heavens were made, and ' are not from all eternity ; much leffe may eternity be attributed to any other, befides the true God. . r Secondly, here we fee diQ groffe errotir of Papifb , who vvor- UJe2. jflup Angels, and pray unto them. As alfb their foule mistaking jiouo be an^ w retting of fome Scriptures, & fome examples of the Patri- worfhip- archs, as Abraham, Jacob, and Ao£I>\4. 2fa*io*/*and are faid to be created with them in the beginning ; Angels Hence we may learne , That the Angel * are Gods fir/* creatures, ar^?r^. made perfect out of nothing , by the flrit ad of fimpleand abfo- creatures lute creation. For proofe of this we need no further argument but thofe Scriptures which arfirme, that God made his Angels Sftrirsy that is fpirituall rub fiances, which are the mo(r perfect of creature 5, and come ncareft in nature to God, who is a fpirit , as Tfd.io^.^.zn&Hcbr.i-']. If they had been created out ofany matter made before, then rhey mult have been made out of the rude marie, without forme , alkd earth: For all things which were created not by abiolure and lamp e creation , but out of feme thing made before were creared out of the rude mafle^ the earth ; but Angels were not made out of it : for ic is the com- mon matter of the vifible and inferiour world ; but Angels are invifible, and were created to bee inhabitants of the higher!: inviiible heavens: therefore they mult needs be the f ti\ of Gods creatines made perfedhas the invifible heavens were, of nothing, by the fir/t a 61 of G mp'e and abfolute creation. This difcovers to us the excellency of the Angelicall nature,that Ufe. the Angels are Gods mafter-piece , his firft and moft perfeft Exccllen- worke in all the creation. The rude matfe, without forme, called ^ °f lhc earth, \vaith the higheft Heavens. creatures, in honouring us fo farre, as give his glorious Angels to minifter for us : So alfo we are provoked to magnifie, and extcll the infinite excellency of the merits and mediation of the Lord Chrift our Redeemer and Saviour , who procured and purchafed this honour and dignity for us, that theblefted Angels mould mi- nifter for our good, who of our felves, and by our finnes, de/erved to be flaves of the Divell, and exill Angels : Wherefore, as An- gels grudge not to minifter for us ; fo let not us grudge , but re- joyce to minifter for the pooreft of the Saints, and the lktlt ones of Chrifts flocke, our brethren. VoClr^. T he fifth point of Doctrine is, That the Angels were created in Angels and with the higheft heavens ; and by creation were made to in- made in habit thofe heavens, as the naturall and proper place of their be- liea.ven, & ing and habitation. This Dodtrine is confirmed, firft by the ex- hcavcn. preffe words of CMofes himfelfe , in the firft words of the next Chapter, viz»Gen.2.i. Thm the heavens and the earth were finifhed, and all the hofi of them. In which words he plainly affirmes , That not onely the heavens and the earth, but alfo all the holt of them were thus created and perfectly finifhed, that is, in that order and maner as he hath before related in my Text,& the reft of this firft Chapter.Novv in this Chapter we have not one word which can be underftood of the creation of the hofi of the higheft heaven, that is,the Angels, but onely thefe words of my Text, which afrlrme, that in the beginnings that is, in the firft moment, when God began to give being to his firft creatures, he created the heavens ; that is, the higheft heavens diftind from the earth , which was the com- mon matter of all the vifible world j and with thofe heavens the hoft of them, that is, the Angels, which are the hoft and inhabi- tants of them. For it is anufuall thing in the Scriptures, to figni- fie by the name of a place the proper inhabitants of the place, to- gether with the place it fdfQ, as I have before (hewed by divers examples. Yea, the word heavens isufed to fignifiethe Angels, as I have mewed from Job 15.15 .Therfore it is a thing molt clear & manifeft, that the Angels were created together with the higheft heavens,as the hoft & naturall inhabitants of them, and thofe hea- venly the law of creation,are the naturall and proper place of their being and habitation. Secondly, the Scriptures fully prove this point, which call the Angels, the Angels of heaven; as CMat- thew ■ ■*- - ■ ,—,-.,. , ■ • < Angels rented in and With the fkghcft Heaven^ 7 j thew 24.36. and Galat.i.S.and the heavenly hofl, zsLnke 2.1 3. and name the Angels among the hofts of lHq Lord , which from the heavens, and in the heights ling Halleluiah and praife to him , as yfal.i 48.1 >2. Thirdly, this doctrine is confirmed by divers rea- ibns^rounded on the Word of God. The firit is buiided upon the Doctrines before proved by plaine ^a[m ,( testimonies of holy Scripture, to wit, that the Angeis were not from all eternity, but were created by Elohtm , that i?, the true God , who is one God and three perfons y as is plainly terrified, Pfd. 1 04,4. and 148.5. and Co/of. 1.16. upon this infallible ground I thus argue, That Angels being creatures , created and made by God, mult of neceffrty be created either before the heavens, or in and with the higheft heavens ; or elfe together with the Ele«- ments, and the creatures of the inferiour viiible world , which were all made out of that rude mifle called earrh,\\lkh was with- out forme, and void. But they were not made before the hear vens : For the heavens were made in the beginning, that is, in the firft moment , when God began firrt to make;and to give being to creatures , before which beginning there could be no creation of Angels, or any other things. Neither indeed was there any place, wherein Angels could tub fi ft, be fore the heavens were made. Certainly, no finite creature can fubfift in it felfe, without a place in meer nothing ; it is proper to God onely tofiibfift in and of himielfe. Neither were they created rogether with the eanh,and other elements and creatures of the viilbJe world : For it is plain- ly teftified, Job 38.7. that when God laid the foundations of the earth, and ftretched the lines upon it , and laid the corncr-ftone thereof, then the fans of Cjodthoutcdforjoy, that is, the Angels ; for they are called the fons o£God, Job 1 .7. and there were no other living creatures then made : Therefore the Atageis were un- doubtedly created before the earth , or elfe they could not have (homed and fung together, when the earth was made. 'David alfo teftifieth,that the Angels were made fpirits firlt,T/2r/. 104.4. and after them God laid the foundation of the earth, Verle 5. Therefore it followeth neceffariiy, that the Angels were created in and with the higheft heaven, andare the hoit and proper inha- bitants thereof. Secondly, that place from which 'the evill Angels werccafl faafin *. G downe, 74 dngels created in and "frith tk bigbeflHeayeitsi. downe, and did fall, when they finned , and left their firit eflate and habitation, is their natural! proper place in which God crea- ted them ; and they by creation are the proper inhabitants there- of. Now that is the higheft heaven : for when fome of the An- gels, to wit, proud Lucifer, the :Divell and hi? Angels finned, and left their habitation , as Saint Jude fpeakes, Jude tf.then they were caR downe to hell, z Pet. 2. 4. even from heaven , as tfie Prophet Ifaiah teftifleth, 7/^.14.1.2. faying, How art thou fallen from hea- &ei9 O Lucifer 1 Therefore undoubtedly.the Angels in their crea- tion were made in and with the higheft heavens, and had them gi- ven for their proper andnaturali habitation. Keafin 3 . The third reafon is drawne • from the order which God obfer- ved in the creation : For as foone as God had fitted any part or place of the world for the creatures which were to dwell, and to have their being in it ; he made thofe creatures, and replenished the place mth them : So foon as the airie heavens were made, and the waters feparated from the earth, and place made for the Sun, Moone, and Starres, and for their beamesto be ftretched out from heaven to earth ; then the holt of the viiiblc heavens , the Sunne, Moon, and Starres were created and placed in them: And fo foon as thefea was fitted for living and moving creatures,God created them out of it; and fo likewife when theearth was made to (land out of the waters, and furnifhed with herbs, plants, and rrees, for the ufe of living creatures,God created birds and beafts; and when it was furnifhed with all creatures fit for mans ufe,then he created man,and the woman alfo an help meet for him:There- fore undoubtedly fo foon as he created the higheft heavens, the proper and naturall place of the Angels, then and together with thofe heavens he did create the Angels , which are the heavenly hoft,and luffered them not to remaine one houre empty, without ?heir furniture and inhabitants. This Doctrine thus laid downe and proved, befides fome fpeci- < all ufe which we may make of it for affection and practice, is a ground and foundation of many other Doctrines concerning An- gels ,which flow as Conclusions and Corollaries from it,and anoc- cafien of queftions to be difcufled : Firff ,let me make fome briefe application of it, and then proceed to the Doctrines and QuefTi- ons* «■** Fir/i, Gods power demonftrated in the creation of Angels. 75 Firft, in that Angels were created in and with the higheft hea- Ufe i . ven by GodspovverfuII Word, and by hisfimpleandabfblute act Godsinfi- of creation ; this fhewes the infinite power and omnipotency of nitc p°w~ God, that he can make the molt excellent, immortall, and glori- *r hcrety ous creatures,greateft in power and ftren^th , meerly out of no- ^^ thing by his ovvnehand immediately. The wifeff, and moil able and skilfull Artificers and Mailer-workmen in all the world, and among all the fons of men, doe ftarid in need of divers helps and inftruments for the effecting and perfecting of any good worke, and without them he can doe little or nothing. He mutt have fer- vants and inferiour workmen under him; he muft have good tooles and. inftruments fitted for his hand, and he muft .have alfo good materials to worke upon • for he can frame and make no good worke out of courfe iturTe,and bafe metalls : But lo here an admirable Artificer and Work-matter , before whom all the arc and skill of all creatures is as vanity and nothing. The Lord God, the Creatour and Former of all things, he alone hath made all the world; and he hath not on,ely made hi? owne materials, out of Which he framed this great fabrick of the vifible world , and all this without any inftruments or working-tooles ; but alfo hcc hath made in a moment, in the firft beginning, together with the glorious highe ft heavens , the Palace and Throne of his glorious and infinite Majefty , the moft glorious and excellent of all his creatures the Angels, and that out of nothing, which are great in power, wonderfull in ftrength, and admirable in fwiftnefTe , im- mortall fpirits , able to deftroy a whole army of men in a night, and to overturne kingdomes and cities in one day ; at whole ,/i^ht: and prefence valiant Cj'tdeon^ mighty man of warre^and the great Captaine of Ifrael, was fo arYraid and aftonifhed , that he cried, Aha.Lord God, I jhalldic, Zacharj, an holy Prieft, was ftricken dumbe for a time : And mz hardy Roman fouldiers , which wat- ch, J Chrifts fepulchre, wereaftoni(lied,and became as dead men. Who therefore can fufficicntly admire this mighty. Creatour ? at heart is ab'e to conceive j or tongue to expreflehis. \vi(- dome, power, and omnipotency ? Let us in filencc adore him,and tremble and feare before him; not wirh icrviie and flavifli hor- rour, but widi holy feare and reverence. Let, us flee to him for and ftrength in all dillreiVs 'ffbrTuopIy oFall oii G 2 wants, tlft z. Contuta- tlon of contrary 7 6 Erroneous opinions cowenimg Angels confuted. nts, for guidance 2nd direction in all our wales. If ^ e be aUu- • a : hat he is with us, and on our lide. and that we (?an J for n fs le I U s r r care who be againft us.aior feare what men and Diyek can goe unro us. If w e wanr meanes and inllrumcnrs, lee ys not be diimayed; for he can worke without tlurn. If we wanr neccllary matter , he can make it , or worke without it, and hi: gs molt excellent our of nothing. For ijthe Lord ha:h ihcwed himfelfeand his divine power in the creation, and by thecreatnres,that we might know and ac- kr. j a , love and honour, ferve and worfhiphim,and upon all occafionsgive hirri the glory due to his name, and tell the people what great and wonderful! things he hath done, and how by fus ownearmc and power he hath brought great and ftrange^ things SecoDdiy3 this Doclrine ferves to difcover theerrour and fal- mood cf divers opinions, published and maintained by men of fug : As tir'r, that of Ortgen, Ba/;/, and other Greek fathers, who dreamed, that the Angels were created many ages before | and vihb'e world. 2. And that held by fome others, That they were created after the creation of Adam. 3. That the creation of Angels is not mentioned by 'Mops in the hi/lory of cation ; but the time thereof is altogether cjr^ci'cd, which h the opinion ct Pcreriuj, and of fome Fathers and Schoolmen. 4. That opinion of fome Ancients, who held. That God by the :eryof A reated this viiib'e world- This Doctrine am all to be vaine dreames and fictions, in that it fhewes Mainly, by plaine tefiimomes and fo;id arguments out of Gods loly Word, that the Angels were created in and with the highefl leavens , neither before nor a/ter them 5 and are the inhabitants and hoft of th ens mehl :.i. and that exprefly by CMcfcs. 5.AIfo for that opinion of the Vo^Cn Schooimen, and of their Matter zArifiotlc, who hold, that Angels move the ; vif.ble heavens , and guide the feverall motions of rant v-~. V. - ".v. and Srarres ; it is in no cafe to be allowed. For as -a>- doe exprefly a fcribe the creation of ail things to God alone; and to his eternall Word and Spirit , and never men- tion Angels, as creators working with God in the creation ; but aa aacuiures faft made in and with the higheft heavens ., andre- joycing :: •■■-. 1.:.:: ?-.: 7 8 The nature of Angels mofl excellent. might be eaten up and confumed ; and fuch were the Angels , as the former Dodlrine hath plainly proved : Therefore this conclu- fion neceiftrily flovves from that Docrrine,and is proved and con- firmed by it. But we have for further confirmation both plaine testimonies and arguments in the holy Scriptures: The royail Prophet Da- vid, being ravifted with the contemplation of the luperceleftiall glory appearing in the fecondary beames thereof, which mine in the viable heavens, and in the Sun, Moon, and Starres , cries out in admiration and wonders that God, dwelling in fuch admirable glory, and having fuch excellent and glorious company and atten- dants about him, mould vouchfafe to look upon man, or have any regard of him : what is man (faith he) that thou art windfall of him, or the fonne of man, that thou vifteft him ? Pfal.%.^ But in the next words he goeth further, and fpeaks fully to the point,and flievves, that Chrift himfelfe, according to his humanity , though concei- ved and borne mort pure and holy, was made lower then the An- gels ; thou haft made him^faith h& a little ,or for a little while lower then the Angels, that is, Chrift in the nature of man,whichhe took upon him ; for fo the Apoltle expounds thefe words of David, Hebr.2,6. And Pfal. 103.20. Tee zAngels (faith he) which excell in power. Our Saviour alfo in the Gofpel fhevverh plainly, that the Angels in heaven are fo excellent in nature and fubftance,as the ele6t Saints glorified mall be after thelaft refurrecrion ; and their moft glorious and blefled condition , which farre exeds nAdam in innocency, mall be like unto the An ge < s, Matth.2 2. 20. Saint Teter in plaine words faith, that Angels are farre greater then men in power and might, 2 Pet. 2.11, Saint Taul calls them zAngels of light, 2 Coftnth.i 1 .1 4, and the Angels of gods power, 2 Thef.i .7. he numbers them with principalities and powers, which farre txCQll the nature of man, 3^.8.38. Whenfoeverhe fets forth theereateft excellency of things created, greater then in men , he doth in- stance in Angels, as 1 Cor a 3.1. though I /peak with tongues of men m^ and Angels. And Ga/at.i. 8. If I, or an Angellfrom heaven and 4. 1 4. Ye received me as an Angell ofGod,jea as Chrift Jefus. In a word, whereas man is an earthly creature, framed out of duft, in refped of hisvifible part his body ; Angels are pure heavenly fpi- ritual! fub fiances, framed immediately out of nothing , by the fimple^. Gods loVe to man free andvduntary. 79 fimple and abfolute a& of creation. And whereas mans better parr, the fouie, though it be a fpirir • yet was not created a per- fect complear creature, but made to fubfift in the body, and can- not be in fuJJ perfection without it : Angels are fpirits complete and perfect in themfelves, without fubfiftence in any other crea- ture, as mail appeare hereafter. And therefore Angels are by creation, and in nature and fubftance farre above man in his belt naturall eltate, even in the ftate of innocency. Firft,this fhevves moft clearly , that all the love and favour ^ which God extends to man in Chrift, and in giving Chrift to be Ti/e j0' mans Saviour and Redeemer , by taking mans nature upon him, 0f God to and making full fatisfaction therein to juftice for him, and in fa- man here- ving man from hell and damnation, and exalting him to heaven- ty ccn*- • ly glory, is on Gods part moft free and voluntary^ rifing meerly mcn<*c Luke i . is called Gabriel. Se- condly, by giving them fuch titles , and afcribing and affignin< to ■ — ■ '■*> 86 Angels entirepmplcte, and heavenly Spirits. to them fuch offices as belong to none but complete fubftances and peribns, which have a proper and perfonall exigence : as for example, they are called*/*? fions of 'God, Job i «6.and 38.7. They are called Gods meffengers andminiflers , as appeares by their He- brew and Greek names, and by Scriptures, Matth.^i 1 . and Heb. 1 . 1 4. They have the office of watchers and guardians, which have charge given over the elec"t> and encamp about the righteous , to guard and defend them, and obferve and behold the face of God, ready to beat his beck for the defence of his little ones , asap- pczres, Nftm.2i.z2.Pfat.34.j. and pi. 10. Dan.4.1 3. and LMatth. 1 8.2-0. Thirdly, the Scriptures doe plainly, mew, that Angels doe wil- lingly and readily, and by themfelves performe perfect and com- plete attions and workes , which none can doe but perfect crea- tures, which have a proper fubfiftence by themfelves : as for ex- ample, that in the flrft creation as foon as they were created,they Aid frag together, and lift up their voice. Job 3 8.7. that they praife God, hearken to the voice of his word , and keep his commandements, Tfil. 103.20. and 149.2. that they have appeared and fpohen to men, as to Cjideon> Judg>6. to the father of Samp fin, Judg.i 2.and to £- liah, 1 IGn.19. that they have comforted Chrift in his agony, Luke 22. rolled the ftone from his fepulchre, U^^.28. opened the prifon doores,and fet the Apoftles at liberty, Alb. 5. and 1 2. and have fmitten and deftroyed thoufands of men in a night, as 2 Kin. 19. and rejoyce over finners which repent. Fourthly, the Scriptures reckon up Angels not among tho/e infpirations, motions, or affections , which proceed from Gods Spirit, or any other per/on or fubftance,* but among perfect crea- tures, and fpirituall fubftances, which live , and move, and fubftft by themfelves, and not in another fubftance ; and fo the Spirit of Godfpeakes of them, TfaLi^p.^. and in all the places, where they are /aid to come from heaven- to-earth 3 and to be fent from God unto men. 5. The third point in the definition is, That Angels are heavenly Heavenly fpirits, that is, neither made of any bodily fubftance, rforcom- fpirics. pounded of any elements, or crd&rares of the vifibie world,but of a pure and heavenly nature, rnaefcito dwell in the higheft heaven, as in their proper and naturall place of habitation, andthere have Angels are like unto God. F7 have their continuall residence. This is manifestly proved by the former Doctrine, and alfoby thofe Scriptures which te/titie, that theyalvvaies, and continually in heaven behold the face of God, as Matth.x 8.1 o. and that they are the heavenly ho ft, Luke 2.1 3. and Spirits of heaven, Zaeh.6^. And there they encamping, are in a moment as ready to defend the righteous , and to guard the Church militant on earth , and avenge all wrongs done to Gods little ones,as if they were here prefent on earth :for in the twinck- ling of an eye, they can defcend from heaven to earth, and deliver the godly, and itay the hand of their enemies , and finite them with death,** we fee by the army of Angels coming from heaven, and guarding Slijha , fo foon as he called upon God, 2 Kin. 6- and by the Angel! of God,which, at the praier of //>*,<^/W?,deftroyed all the army of the Aflyrians in one nighc : and at our Saviours praier in his agony , appearing prefentiy from heaven, and com- forting him. In a word, our Saviour arrirmes, that fpirits have not flejh and bones, Luke 24.29. They cannot be feen with bodily eies, nor felt by bodily hands , as corporal! thing? may be : Therefore Angels, being fpirits, are not corporall, nor compounded of bo- dily elements, but are pure, and invifible, as the Apoftle cals them, . Colof.1.16. The fourth point to wit, That Angels were created by God in 4* the beginning, and God hath given to them their being, is aboun- dantly proved in divers Doctrines before : I need not fay any more of it. The fifth point is , That Angels were created in the image of f« God, and doc in many refpe&s refemble God more then any o- They are ther creatures : Firlt, in their very fubltance andnaturall being ; q0V° for as God is a fpirit, fo they at? fonts, yea pure fpirits, and in that j\ refpedt relemble God more then any other creatures. Secondly, 2t as God is absolutely pure and fimple ; fo they are more pure and Simple then any other creatures , and have no corporall or vihble fubftance in them. Thirdly, as God is the living God, and even 3* life it felfe ; and as he is infinite in wifdome, knowledge, good- nefle,and power, and doth all things freely of himfelfe, according to the good pleafare of his owne will ; alfo is in and of himfelfe molt glorious and blerTed for ever, and with him is no vatiable- nefle, or fhadow of turning ; fo Angels are moll quick, active, and lively i-.... - ,i «y iii i i i. ■ ii , 8 8 Angels are finite in nature and number. ■ "■'■■■■■'■ ■ ■ ■ - ' ■ " '■ '!■■ —^— — — — — — ^ lively fpirits, the moil excellent, of all Gods creatures in wiA dome, knowledge, and liberty of will, and in all goodneffe, and good will cowards men : they are alio great in powet,and wifdome,free-w ill >g!ory, power, and blefled eftate of Angels , wherein they were created, the Scriptures doe molt clearly te/tifieand declare,where they af- flrme,that the Angels doe fee Gods face,who is all in alland that -they look into all the myfteries, knotv the manifold wifdome ofCjod concerning the falvation of the Church , i Tet .i .12. and Ephef. 3.10. and have great joy in heaven over finners which repent ; and doe relate great and mighty workes done by Angels,moft readily and fpeedily wirhout delay. ## The fixth point is,That Angels are diftincl and different amoncr themtelves, and one from another, by a proper and particular ex* i(tence,and being : this I have (villy provea in the iecond branch. 7. The laft is, That Angels are finite in their nature and number, They arc and have their bounds and limits; and alfoare by nature muta- finitem ^Ie, ^ch as mi^fo fall from the firft cflate, wherein they were nacurc' created. That Angels are in nature finite, and cannot be in divers places, or in all places at once, is molt plaine, both by this, that they are (aid to b^ Gods heavenly hoff'^ind Angels in heaven^hat is, who are confined to heaven for the proper place of their dwel- ling ; and when they are here on earth , are laid to be defended from heaven, LMattb.2%.2* and to be here, and not there. That though they are many, and more then man can number , and in „ , that refpecl: are called innumerable ; yet that their number is limi- ted, and that God know es the number of them , cals them by their names y and brings them out by number, the Prophet teftifieth, Jfa.40. 2 6. That Angels are mutable by nature fub; eel to fall from theftete wherein they were created, the Scriptures doe tettiRe, where they make this Gods property , that hee onely changeth nor, A ] (fumed bodies not of tbefub/lance of Angels. 80 not, Malach. 3. 6. And with him is no vartablcxcffe, lam. 1. 17. And where it is teitirled that God hath charged the Angels with folly , lob 4. 1 8. And many of the Angels did not keep their firft eftate , but left their habitation, and by finning did fill from Heaven and arecaft downe to Hell, and delivered into) chaines of darknefl'c , 2 Pet. 2. 4. and lade 6. And that onely the eleel Angels are made holy and immutably blefled by the light which God hath added to them, lob 4, 1 8. Thus much for the definition of Angels. 3. Qorollarj. fc» The third Corollary is, That the bodily llupes of men, and Ofthe an- other creatures, in which Angels have appeared, were no parts j"merf bo- of their nature and fubftance , neither were eflentially united AnecV unto them , but were onely affumed for the prcfent time and * occafion, that thereby they might make fraile men £ec more evi- dently, and acknowledge their preience and their actions. For the heaven of heavens is not the place of grofte earthly bodies ; and therefore Angels, being naturall inhabitants of heaven, have no fuch bodies perfomlly united ; they onely did for a time at fume the bodies in which they appeared and performed fome actions on earth. The wordes of our Saviour, Luk* 24. 39, fhew that Sprits have not flejb and bones. Therefore Angels being fpirits have no fuch bodies united to them as thofe wherein they appeared. 4. Corollary. That Angels are confined to the places in which tbey are,HowAlI<: and arc in places definitively, though not circumfcribed and mea- gels arc is lured by them as bodily things are ; Angels being pure {pirits,aplace. doc not confifi of farts as bodily things doe; neither have they any bodily quantity or dimension, as length, bread th,height, and thicknefle ; and lo they cannot bee compaffed about, nor mea- fured, nor limited by any bodily fpace; but yet they are defini- tively in their places, that is, there and no where cite; and their lubftance together with bodily liibftances may be in the fame place; as the whole ioule of man is in the whole body, and is wholly in every part of it and uo where elfe, fo it is with Angels. "":*.", H 1.C* 9 o The number of the jfngds is exceeding great. J. Cor e liar j* The nvm. . Seeing Angels are by creation the proper and naturall inha- bcrofthcrnbitants of the higheft heavens, which is a moft fpacious place, wry great, comparing about the whole vifible World , and more large and capacious then all other places ; as Solomon doth intimate, 1 Km, 8. 27. Hence itfolloweth that the Angels are many in number, more then can be numbred by man, and Co in refpect of man innumerable. For we mult not thinke that God 3 who in the creation replenished the Sea with fifties , the aire with birds, and the viiible heavens with innumerable ftarrcs, and the earth with beads and creeping things ; and commanded man to multiply and repienifa the earth,wouldleave the beftand moft glorious place of all not fully repleniihed with inbabitants3glo- rious Angels, who were created at the firft in their full number: undoubtedly therefore there muft be many, farre more then man can number. And this the Prophet Daniel law in a vkionand tcftificd,Z)rftf. 7- 10. where hee faith that a thoufandthoufand miniftred to the Lord Chrift, and nn t henj and then] And ftood before him. Alio in the Goipell wee read that there was a Z>- gion j that is, fix thouiand divels in one man yAfar^. 5. p. And if there be fo many divels, that is, evill Angels in one man; then furely the whole company or multitude ofthofc evill Angels muft be many. And the whole company of Angels, in the firft creation of which fome onely did fall and become Divels, muft needs much more bee innumerable. And if that conjecture and ©pinion of learned men be true, to wit, that the Angels which finned and were ca(t downc from heaven, are as many in num- ber as all the elect of mankind which have becne,are, or Qialbe to the end of the World; and that they mall fill up the glorious jiianfions, and fopply the roomes and places of the loft Angels; then furely the multitude of all th£ Angels which God created muft needs, bee great and innumerable, farre exceeding our ca- pacity, 6. Corollary. aktit mo. sixthly the higheA heavens, being the place of reft , and riot dr°"tts*pn~ 4 O/tbe Creation of the Earth. Chap. V. Of the Creatien oftloe Earth. The names whereby it is called. Pro- perties efit. C^ll creatures have being of God: with Vjts. The World is all mutable , and appointed fo to be : Vfcs. Tfx creation and redemption of the World , whtrein thejrefemble one .another \ ffes. The holy Ghoft is of one andthefame nature with the father and the Sonne. T lHe Second thing created next after the higheft hcavcn-Avith the inhabitants thereof the Angels , is the Earth , as my Gen. i .*+ text here faith in thefc wordes, and the Earth. Butwecmuft not here underftand by Earth>th\s earth or drie land upon which d?h menanc* kcafts doe live, and move, and have their being; and ^" . erc which is beautified and adorned with trees ,. plants, greenc heroes and flowers ; and repleniQied with ftones and metals of all forts : For that was created together with the waters of the Sea , and brought into forme and replenished in the third tlay, as tppearcs in the, p. 10. n. verfes of this Chapter. But here by Earth , wee are to underftand a ccrtaine rude matter and matte without forme and void , out of which God made all the inferiour vifible World,and all things therein contained ; fo the wordes following in the fccond verfc plainely {hew : The earth was without forme and void , and darkneffc was upon the face *fthe deep. Now that wee may know what creature this Earth was,wce are to oonfider thefe 3 things; Firft, the feverall names by which it is called. Secondly, the properties by which it is ddcribfcd. Thirdly , the meanes by which it was upheld in being, and difpofed to bee the common matter of all other vi- fible things createdafterwards, Tfonames Krft, the names-by which it is calkd are three , 1 jnx, the ©fit. earth. 2 DTin,the deep. 3 CTBn, waters. Firft it is calkd the h earth becaufe ofthe groffencfle , unmoveablcnefie, and impurity of it. For the earth is of all elements mod grofTe,heavy, impure, and confufed, not fit to move out of the place wherein it is; moft untra&able and not ready to apply it fclfc to any other thing, and 1 The names whereby Earth is called. 9 5 hard to bcc turned into the forme ofothcr things without la- bour and working of it. This firft rude and informed made which God created out of nothing, is here declared by this name, Earthyto have beene,like the earth, very impure and con- f uied,dull and unfit for motion, refcmblmg., at the firft, the earth rather then any purer element. Secondly ,it is called Dinn, tht <&rj»,here alio in the text, which word (ignirics a great deep or devouring guife, as it were of troubled waters, alfo troubled and confounded with mixture of mud and myrc; which,though in reipccT: of the troubled mixture and confufion it hath a refemblancc of earth, yet it is bottomlefle, there is no fblidity in it,no ground or ftay to bee found at aii:Thus much the Hebrew word iignifies according to the notation and common uie of it. Thirdly , it is called D'DH, rvtttrs, alfo in this texfe becaufc of the waterifh fluxibility which was in it; by meancs of which it was unftable and unfettled, and alfo becaufc it was an huge deep like the great wators of the Sea, Now it may fecme ftrangc, that this one and the fame rude maiTefhould bee like earth, and like a bottomletfe depth of myre or quick-land, and like waters, all at once;which are things different and unlike one to ano- ther , cfpccially the thinne flowing element of water, and the grolTc, dull, unmoveable earth. And therefore the learned Ex- pofitors labour thus to qualirie the meaning of the words; they fay it was a confufed mafle, even the matter of all the ele- ments mingled together; and becaufc the earth and water are the moft grofte and impure, and did moft of all appearc in it, there- fore it is called earth and water, and the deep,which is a mixture of both. But in viewing , reviewing, and lifting the words thoroughly ,1 have obferved fcmething over & above that which by reading I could obferve in others; to wit, that this rude mafle was not fuffered to lye idle one moment from the firft creation , and bringing of it into being out of nothing; but being a mccre unformed mafic orChaos,it had at the firft a refcmblanc? ofr*rt£,becaufe the groffc matter of the earth was fo mingled and confounded in it , that it chief ely appeared in the upper face of it, and fo it feemed groile and earthy, and is firft called Earth, Secondly, by the operation of the fpirit of God cherifhiiu ani H 4 moving u 96 The earth in the beqimng without forme&c. moving it, the grotfethicke matter fettling downward toward the center , it became itnmediatly in the upper face of it like a deep mrc or quick-land, which more inclines to water then earth, and hath no ground,ftay or bottome in it; and therefore in the fecond place it is called the deep. Thirdly, God friaking the earthy matter to finke and fettle downward ftill more and more, all the upper face of it became morethinne and fluid,likc unto impure waters; and thereupon in the third place it is called the waters : though indeed , there was neither perfect water, nor earth, but a confufed matter without forme and void, out of which all vifible things were formed. Thus much the names ftiew unto us concerning this maffe, which I propounded as the firft thing. jProp«rries The fecond thing is the confederation of the Properties by *>f iu which it is defcribed ; for it is faid to be Tokn and Bobx, and that darkneffe was upon the upper face of it. Firft, it is faid to bee inn Tohu, that is ^without forme ^ even a thing imperfect , which had neither the nature, nor fubftancc, nor naturall {hape or property of any perfect creature. 2. Secondly , it is called 1i"Q Bohu, void; it had in it no formed creature of any kindeto fill and repleniili it; for this word is ufed to (ignifie the emptincflfe and utter defoiation of a land wholly depopulated & laid wafte,and of a Citie brought to ruine having nothing left buthcapes of ruined Walls , Jfa. 34. i i.and , Thirdly , it is faid to bee all darkneffe in the upper face of it; darkneffe was upon the face of the deep. By darknelle we are not here to undemand any darke body , as aire or thick clouds ofdarkneffe compafling it round, and over-fpreading of it, as the dark aire and thick mift did the land of hgypt when God plagued it with darkneife ; but this is the meaning, that in this rude matter there was no light, neither did any appeare in the out-fide or upper face of it. Now thefe properties,by which it is defcribed, do comprehend in them that which in naturall philofophy is called privation^ is held to be a principle or beginning of natural things. For unto the making &generating of any bod ily,crca turf of natural body there arc three things required as firft principles. 1 , A matter capable of fome Whrt n -rant by the Spirit moVing upon the waters. $7 fome term:, that is expreffed in the names of earth, deep, and waters. 2. Privation, which is an abiencT or wain of the rormc which ought to be or might bee in that matter, for to give it that naturall being oi which it is capable, and unto which it is inclined. This privation of tormc, and this emptinefle of all naturall powers and properties which are required in creatures, and this darkeneffe which is the privation of light, they are the fecond principle. The third is the naturall and fubftantiall forme, which is that which diHnguilheth one creature from another ,and gives being to every creature; that is,makes it to bee that which it is in the kind of it. 1 his forme God by his word gave to thelevcrall parts of this matter, whenheefajd, Let it be,& it was fo.But when a matter rude, undigelled and unformed is inclining to fome forme, and wants it, there mall be a dilpo- fmgof the matter to receive the forme which it ought to have to make it a per feci creature in his kind, and which it yet wants and requires; and. that working , preparing anddifpofing of the matter , that it may bee fit to receive the forme which mull perfed it. And this difpo(ing of the common and rude, matter of all the vifible World is here cxp ceded in thefe words, of the text,* And the fpirit of God moved upon th^ face of the waters* Some doe here by the fpirit of God underftand fome Angela vVhac tKe call fpirit, which God ufed and imployed to fit and prepare this Spirit ma.' matter to his haud:thus dyetan a Romiili Car Jinall and Schoole- vingts. man held . Tertallian. lib. 3, contra Hermeg. faith, that this fpirit ofGod was a winde, by which God prepared and diipofed it. Thioderet (a\x\\ it was the aire, which moved on the upper part of it, Qtttfi. 8. in Genef But I conceive all thefe to beeun- found opinions Firft, they are confuted by the very words of the text, and by ail other Scriptures which afcribe the whole 'l* workeof the creation, and the making of the World, and all thinr.s therein wholly and oncly to God the Fatkr, the JVorA, and the Spirit , three Perfons in one undivided cflen.ee. Se- * Io *'7,< condly , it is againft all realon, to thinke that God , who created **■ the chiefeft and mod excellent of all his wcrkes the higheft heavens, and the Angcls,the heavenly {pints, imnacdiatty of no- thing in a moment, andalfothe common matter of all thevi- fiblcWorldin an infant; would ulc, or did implcy any creature to. 9 8 What meant by the Spirit movi ng upon the Waters* to difpofe the matter and to fit it to his hand : Wherefore the bed expofnion of thclc words is that which is held generally by the bed learned ;to wit,that thisSpirit of God,here mentioned, is the eternal! Spirit,one and the fame God with the Father and the Son, by whom ail things were made; and Hce is faid here to move upon the face of the waters; The Hebrew word hercufed doth properly (ignitie the Eagles gentle fluttering with her wings over her young ones, thereby tocberifi them; as appeares, Dent. 32. 11. And here it (ignites the worke of Gods Spirit exten- ding his power upon this rude, confuted, unformed and empty roaffe, and gently fhaking it , and cauiing the grofler parts to fettle do wnewards, and the morefubtle parts to gather into the upper place, and fo to prepare and difpofe every part for the fubft antiali forme which God at length gave unto it. Thus yoa have the text opened . . 1 ^DoBr ^rom whence we lcarne,VirIt,That man and all other creatures 'All aea- " which live, and move, and have any being in the whole vifiblc turcs have World, howfoever they are engendered and propagated one by being 01 anothcr,yet they have their whole fubftance and being fromGod, Goci' and he is the folecreatour and maker of them. That he made the firft common matter out of which they were framed, the text here fhewcth plainely. Alfo that the fpirit of God did prepare and difpofe that whole matter and every part of it, to receive that forme which God gave to the whole World, and every creature therein. And by his word he gave a fpeciali forme and being to every creature sftcr his kind, as afterwards appeares throughout the whole Chapter. And hce gave the gift of ge- neration and propagation to every kiriti of creature which is propagated and begotten ; and power to multiply; and without his power aififting and working together, no creature is formed at all: fo that this Doclrine is inoft neceflarily gathered from Fience: And other Scriptures fully continue it,as ./*#. 17.25,28, where it is faid, that in him we live, move, and have our being; and hec gives life, breath, and being to ail : Hce hath not onely made the heavens, and the earth, and alt the holt of them, and every thing which hath being, even all the changable elements, and vanifhing meteors, in the firft Creation, as fire, water, aire, earth, hailc,ino\v, thunder, lightening, clouds, vaporo^atid the Qodis Lord of all the (jt&twts. 9 p ________ _ 1 r» the like, as wee read >]ob 28. Pfa/m. 33. 6. mi*? faint. 145/. 5. and //*. 66. 2. but hz*\fo frames every man in the womb of his mother;asthe PkL.nift tcftiricth, "P/*/**. 159. 13, 14,15. and all children and the fruttc of the womb are t£»/t_and blelling which cometh of the Lord,Pfalm. 129. 3. And reaibn drawne from the proper name of God, Jehovah, proves this, that hec gives all being to every thing; and that as he is abfolutc of himfclfe, fo the being of every creature depends wholy on him ; for fo much that name fignifktb,as I have elie where proved. Rrft| this lervesto admonifiius, that as wee oar felvcsarc Vft I. the creatures of God, and he is our Lord to whom wee owe our He is then . whole tubftance,being,rx)wer,{trength, life, breath, and motion, Lord of and are bound to imployallto his glory : fo all other things a^ in the World which fcrvc for our ufe, or can come within our reach, and power, are Gods workmanfhip ; he is the Lord and owner of them, and no man ought to ufe orimploy them, but by his permiffion, and in his fa-vice, and to his glory. There- fore let us devote our lelvcs to God , and ferve him by all his creatures, and for our life, breath, being,and all things,render duethankestohis heavenly Ma jelly, confefTing that the whole World is his, and the fulnefle thereof. Secondly, this Dodxinc iheivcth, that no man hath right or Jffi, _7 interelt before God in any creature, or in his owne life , limbs, All oer and members of his body , but by the free gift of God : Yea, right if fince mans fall and forfeiture of his life and all things by fin, no *om GoJJ. man hath right to any good thing in the World , but in Chrift who is heire of all things, and hath by his merit and mediation procured the prcfervation and continuance of being to man, and to all other things made for mans ufe. Although wicked, carnall, unregenerate men , have a common right and intercft ci- villy before men in their lives, goods, lands and poffeffionsjyet before God(whilc they abufe their power ,riches,and all abilities, to fin and to pride , and opprefiion in the fervice of their owne lufts) they arc no better then thceves and ufurpers : And let all fuchlooketo it, for certainely God will call them to account, judge and condemne them,as for unjuft pofle_Ting,_b much more for their profane abufe of his creature^ and all worldly blcf- fings, $c*4 loo Ail change in the creature according to Gods counf ell. %. Do%r. Secondly, in that God, whD by his infinite power can make VLicVVorid perfect in a moment, and that immediatly out of nothing, the is all mu- mo ft excellent creatures of all, even the higheft heaven and the table, ami Angels; did of his ownc will, and according to his couniell, appointed makea rude,. confuted , imp:rfeci: and unliable matter firft with- out forme, that out of it he might frame, and indeed did frame this whole vifible World , and all creatures therein; Hence wee may learne, That as all this World is mutable and inconftant; io the mutability and inconftancy of all vifible and natural! things in this World, is -a thing which God purpofed and fore- fliewcd in the creation of them; and all alterations and changes which are found in them, are according to the counfell of his will, and hee alone doth over-rule,order and difpofe them. Many Scriptures prove this fully in all parts . Wile Solomon fhe weth at large that all worldly things are fob/eel: to continuall changes, Ecclef. i. 45.6. and David, Tfalm 102* 26. teitiiieth of the vitible heavens, which are the moft durable parts of the inferiour World, that they frail perifh , and i~h ill waxe old as doth a gar- ment, and as a vefturc God ihall change them, and they flaallbe changed, and Ifa.^o.j. all Flefh is laid to bee agraffe which wither eth, and the glory thereof as the flower of 'the Field which fadeth ; and 1 Vet, 3. 10. 1 1. the Apoftle arlirmcs, that the lieavens fhall paffe *way with a noyfe, and the elements (hall .melt -with heat , and the Earth with all things therein JW/ bee which doth frame us after Gods image in our new birth, Ioh. 3, 5,8. and fits us for the Kingdome of glory. Wee areas farre from God5 and from Chrift, and as void of his image and of all Spirituall life, as the rude maffe was of all forme in the firft creation; until! the Spirit of God bee given to us in Chrift to dwellin us%zn& renue us> as the Apoftle -fliewcth, Rom. 8. 9. 13. Epbef. 2.18. 22, and7V*. 3. 5-tf. vr Wherefore, as weedefireto be made like unto Chrift in the ^ * image of glory , and to fee , and enjoy God in his heavenij Kingdom, where all fulnefle of perfection and bleflednefife is u bee found ; So let us by the consideration of this Doclxine be ftirred up to thirft after the river of the water of life, even th gifts and graces of the holy Ghoft, and never reftfatisfied, tij wee feeic within us the tcftimony of the Spirit of Chrift wit netting with our Spirits that wee are the children of God an< No calumny mufi dtfcwage the godly. 1 05 and till wee feele our felvcs fan&ified throughout bo t h infoulc and body ,and holincffc engraven upon our hearts without which hone can fee God. Secondly, feeing the Spirit of God is he who prepares men Vft t* fbr fupcrnaturall perfection, and there is no communion to be had with Chrift, nor participation of his merits and faving benefits to falvation , except men have the Spirit of God dwelling in them, and of profane and carnall fons of Adam% making them holy, and fpirituall tons of God ; Let us not count it any fhame or reproach to us, that profane mockers of thefc tail times doe, in mockery and derifion, call us Jpirituall tnm% who afcribe all good motions which are in us to theSpiritofGod dwelling in us,& directing us in all our wayes.We doe not deny, but that all Enthufiafts , and other men of fanaticall Spirit,doc mod profanely, and facnlegioufly Pather their ownc fanfies, and luftfull motions on the Spirit of God, and therein deferve reproach and derifion: but let men take heed , that they doe not, by loathing their hypocrifie and arrogancy, runne into Atheifme and blafphemous impiety, by rejecting and denying the Spirits dwelling if) all Gods regenerate children , working in them all (aving graces, and moving them to walke in the holy wayes of God which lead unto Tiipernaturall perfection and eternall blcffedncffe. For , mod ccrtaine it is that as the hrft rude matter of the vifiblc World was fuftained and cheridied by the Spirit of God moving upon the face of it, and was not other wife able to fubfi(t,or to bee formed into divers creatures, every one made perfect in their kind with naturali perfection : fo the perfect: ihbilitie of man, in an happie unchangablc eftate; yea the per- fection of the vifiblc World made for mans ufe,is theworKof the hcly Ghoft uniting man to to God in Cbrift , and gathering and reconciling all things unto God in him , who is the head over ail. Although man and all creatures (as ap- peares in the laft verfe of this Chapter. ) were created every one good and ferfett in his kmd> with naturali perfection : yet man the chiefe , and the Lord of them all , having not as yet the holy Ghoft fhed on him through Chrift,as all the regenerate and faithfull have , was mutable, and in that honourable eftate ©finnocency bee did not ftax4 and abide? but did foil from it very i o 4 (7;n/2 j fufferings not efficacious to the uwegenerate. very quickly after that the Woman was created and givcri to him, as wee read Chap. 3 . yea hee did not lodge one night therein, ith tk Fathir and the Son. arude matter without forme and void,and to make it fubfift, is a y/orke of power, farre above the power of any thing created; and to compafic and comprehend the whole matter and ma of the vifible World ; and to affift and clierifh by prefent vertue every part thereof at once,is a ftrong argument and plaine proofc of divine and infinite power and omnipotency,proper to Jehovah the one onely true God: and all this is here teftified of the Spi- rit of God in thele words, and tht Spirit of God moved upon the face of the waters, that is (as the Hebrew word TOPPE, Mcrache- pheth, and here ufed in thcoriginall fignifieth) did Jit upon and cherijb that mightie maflc, as anhendotix fit upon and cher- im her egges, that they may bee formed into chickens. There- fore the Spirit of God is here proved to bee one and the fame God with the "Father and the Son, and the almighty Creatour, former andprcferver of the whole World, and ail things there- in. To which pur pofe the Scriptures aifo fpeakc fully in other places, where the heavens and the hoft of them are laid to bee made by the Word and Spirit of God, as Pfalme 33.6. and that when God fends out his Spirit , things are created,as Pfalme 104. 30. and that God by his Spirit garnijhed the heavens, lob 26.13. and that hec ispretent by his preferring and fuftaining power in all places, "Tfalme 1 59.7. which places prove the Spirit of God to bee lehovah the Creatour and Former of all tilings ,. and the true God, in whom wee -all live, move, and have our being. rg This point, which I have proved and confirmed by many •**' other ftrong arguments already, in my difcourfe of the Tri- nitie ; as it discovers the defperate malice, irnpudency, and A- thcifme of the Remonftrants, the Difciplcs of Socinus, and Ar- minitfSyVtho call into queftion the Dcitie of the holy Ghoft and his unitie, wTith the Father and the Son, and his right to bee prayed unto and worfhipped with Divine worfhip: fo it is of lingular comfort to the faithfull, whofe bodies are Temples of the holy Ghoft,in that it aflures them that God is their portion, and dwells in them, and they arc begotten of his iced in re- generation, and are partakers of the Divine nature, and heaven is their inheritance. Oftfo creation of Light. 107 Chap. VI. Of tbejjirjl dayes worke. IV^at the light was. JVhat it u, Godfaid, Let there be tight . How he called the light , day, and the darkenejfe night. Of a day natural/ and civill. That the night was before the day. How a day was before the Sunne was. Prerogatives of the fir ft day. v Erf. 3 343 5 . And GodfaidtLet there be lighted there was light ; Gen. ']£ And God faw the light that it was good. And God divided the light from the darkneffe. And God called the light day, and the dark^ ntffehee called night, and the evening and the morning were the fir ft day. After that darknefle had continued upon the face of the dccp9 and the whole matter of this inferiour World had remained foil of darknefle for the fpace of one night , God by his power-* full Word created Light , the fir ft pcrfed creature and element ofthevifible World, and commanded it to /bine out of dtrknefic ; zQqi,*^ and this was the morning of' the firit day. In the words wee may obferve thefe fqnre things : Yud, the creation of light in the 3. verf. Secondly, Gods approbation of it in thefe words, God faw the light that it was good. Thirdly, Gods fepa.rc.tion of it from the darknefle, verf, 4. Fourthly, Gods nomination or na- ming of the light tday^nd the darknejfe night .and fo compounding thefe two, light and darknefle , into the firit whole day of the World, verf 5. In the firit thing, which is the creation c flight, the firft of all perfect creatures in this vifiblc World , two things come to bee fifted and examined for our right underftanding thereof Firit , the thing created, Light , what is thereby here meant. Secondly, the manner of creating it, Godfaid, Let light bee, and it wasfo. Concerning the firft , I find divers and feverall opinions of What tfce the learned. Saint Auguftins lib. 1. in Genef.ad liter am cap. }. Li^iuwafl and Rupertus lib. 1. d'e Trtnit. cap. 10. doe by this light un- .der (land the. higheft heavens, and the Angels, which are not a I 2 cor- io8 Opinions of Fatten concerning this Light, corporeall but a fpirituall light ; but tins cannot bee the truth, for this light is faid to bee! that which is called the daj> and is oppofed to the darkneffe of the night here in this mutable and vi- sible World; the {Tuning whereofdoth diftingulfh day from the night, which cannot bee laid of the Angels and the higheft hea- vens , which were not made out of darkneife , nor out of the rude unformed mafTe as this light was, which God commanded to Thine out of darknefie as the Apoftle faith, 2 Cor, 4. 6. Secondly, others , as Be and Lombard, doe by this light undetftand a bright cloud carried about, and making a difference of day and night, Nazianz'ne and Theodoret doe think, that it was the fame light, which now is in the Sun, Moone, and Starres,fubfi(ting at the firft in one bodie, and afterwards divided into feverall parts when God made the Sun, Moone, and Starrcs out of it. Bafil thought that it was a light without a fubjecT. Aquinas, that it was the light of the Sun made imperfecta: the iirit; and ©f this opinion is Pertriw alfo. Catharinw held, that it was the Sun it felfe, made fir ft of all; which is directly contrary to the expreffe words of the icv verf. which arfirme, that the Sun was made the fourth day. Junius Joy light,here underftands the element of fire. In this variety of opinions, 1 hold it the beft, and furefl way of finding out the truth, to fcekeitout of the word ufedinthe originall text. The Hebrew word f"V*K, Or) which is here trannated Light , (bdidesthe fopicall and fpirituall fenfes, in which it is ufed in thofe Scriptures which call God the light in vehomii ne darkne([ey and the light and falvation of his people; and doe call Gods regenerate people light in the Lord) doth more properly fignifie two things : firft, thatnaturall bodie orfubftancc, which among all the parts and creatures of the vlfible World is mod bright and fhining in it felfc, and gives light to others; as forexample,thc Sun, Moone, and Starrcs, arc called Lights, Pfalme 136. 7. and the element of fire, is called by this name ~HN, Light ,Eztch. 5. 2. Sccondly,it fignifics, and that mod frequently in the Scripture,the light,that is,the fliining brightneffe of the heavens, and of the Sun, Moone^andStarre?, and. What the Light wm. i oo and of the clement of fire burning in a lamp or torch , or other combuQiblc matter. Here I doe not Hike the word in this latter fenfe, onely for a ihining brightneflc ; for then God had created an accident or quality without a iubjecl, which is a thing againft nature of things created ; for common reafon and experi- ence ihew, that never did any qualitie fubfift of it fclfe with- out a fubftancc ; by courie of nature no light can be but in fomc created body, as in the heavens, fiie,or aire. But hereby light wee are to underitand , of ncccflity , lome notable part of this great frame of the vifible World, which God firft framed out of the rude mafle, which was without forme and void, before mentio- ned;yea that part, which is moil bright,lTiining and rcfplendcnt; and doth by light and brightneflc, which is naturall in it, (hinc forth and enlighten other things. Now that cannot bee any ofthefe lower elements, the water and the earth, for they have no fach light in them; and belides, it is manifeft, that they were formed out of the grofleft: and moft dark part of the common mafle, on the third day, verf, 5?. Neither can it bee the fpaciou? region of the aire, which is extended and fprcad abroad farre and wide, over all the round globe of the earth and the waters, and reachethuo to theetheriall region of the vifible heavens^ even to the fphxre of the Moone, and is called the lowed heaven, orD'DH "TDyp^thatis, the broad expanfionor firmament in the midft of the waters : For that was formed the fecond day, as appeares in 6.j.%.verf. It muft needs therefore bee the firmament of the vifible heavens, which-is called D'ftttJn Wpl, The Urge And farre firetcbed firmament of the midle hea- ven, even the fiery or etheriall region, wherein God, on the fourth day, formed andfet the great lights of the Sun, Moone, and Starres, verf. 1 4. 16. For, firft thofe heavens were framed and made of the moil pure, and refined part of the mafle, which is the common matter of the vifible World, and arc moll bright and filming, full oflight and brightneflc ; and undoubtedly as in place and order, they are the next to the higheft hcavens,fo they were created next after them to the firft day, and are here called by the mine ol Light, becaule allthe light of this vifible World is in them, and from them fhirxth into the aire and giveth light upon the earth. Secondly, there is no particular mention made I 3 by 1 1 o Sever all opwfis concerning the njifikk Heavens. by CAUfes in this Chapter of the framing or thefe heaven$,among -sll the works of the iix daye$,except it bee in this word Light} ariditismoft incredible mat bee would omit the creation of them which are the mod excellent and glorious part of the viiible frame of the World, efpeciaily feeing hee doth exactly suptf particularly name, and relate the creation of all other parts, and the day wherein they were created. I am not ignorant, that zAriftotle, and the mod learned na- turall Vhilofovhers of his feel:, did hold, that the viiible heavens areeternall and unchangable, and of a matter and fubftance dif- ferent from the foure elements, fire, aire, water, and earth; and were not made of the fame common matter. Alio divers learned Chrittians and Schoolemen doe thinke, that thefe heavens were created together with thehigheft heavens immediatly of no- thing, in the beginning when time firfl began to bee, and are mentioned in the firft verfe; and the light, which is here faid to bee made, is the element of fire; the naturall place and region whereof, the Fhilofopbers held to bee next under the vifiblc hea- vens, and above the aire: their reafons are two efpecially; The nrft, becaufe there is no other mention of the creation of the tine element in all this Chapter. The fecond is, becaufe the fire is the moll pure clement, and full of light: But thefe things are not of ftrength to overthrow our expofttion. Firft, for the opinion of the Philofophers , that the vifible heavens arc immu- table and cannot bee ditfblved, it is contradicted by the exprefle words of holy Scripture, Pfalm; 102. 26. and 2 Pet, 3, 10. Alfo wee find e by experience many changes in thofc heavens; as new Star res & Comets appearing for a time & after vanifhing. The Sun and Moone/W/?/'// for the fpace of a whole day, Iojb. 20. and the Sun went backtzn degrees, 2 King, 20. Secondly, thevertueand influence which is in the vifible heavens, and is from them naturally communicated to the lower elements., fheweth plainely that they all are of one common matter. Thirdly, that they were not made at once of nothing with the higheft heavens, appeares by this, that the Sun, Moone, and Stars,which are the chiefeft parts and ornaments in them, were created after the firft rude matter, and fecondarily formed out of it on the fourth day. Fourth* 7be becaufc as the fpcech and word of a wile man iheweth his mindeand declarcthhis will, fo by this aft ofpower , by which the light and every other thing wras formed , God did ihcw and declare his eternall eounfeil, purpofe and decree concerning the nature and bein°- ot them. Secondly, becauie God the Vather by his eternall Word the Son, who is one God with himfelfe, did forme and make the light and all other things created, as appeares, Ioh. 1.3. and Colo/. 1. \6t and Hebr. 1. 2. Thirdly, to (hew, that the creation of the World , and ail things therein, was a worke as eafie to God3as it is for a man to fpeake a word and to command a thing to bee done; and that God by his power omnipotent,and power- foil and mighty word and command, can as quickly bring into being the greateft things, and pei forme whatfoever hewilleth and purpofeth with more cafe , then man can fpeake and fay. Let this thing be. This is the true fenfeof the words, wherein the manner of creation is expreffed. 2" The fecond thing after the creation oflight is Gods appro- bation of it, in thefe words, And God faw the light that it was €ood\ That is, fuchas God purpofed to make the light, fuch it was when hee had made it ; there was no dcfecT in the making, or in the thing made ; but God did fee and know it perfecT in the kind thereof and did approve it to bee good, profitable and ufefull,. every way, for thepurpofes which hee inten- ded. '3. The third thing is Gods dividing between the light and the darkneffe which did over-fpread the face of the deep, and pof- feffed all the rude maffe which yet remained without forme and void. This dividing between them, was nothing clfcbut Gods fetting and placing of the fine and Aiming vifible heaven in the fupcriour place above the confuted matter which was full of darkneffe, and fettled downe in the inferiour place where now the inferiour elements are j a The fourth thing is Gods nomination of the light and dark- neffe , and compofing the firft day of the evening , that is, the fpace wherein the darkneffe remained over all the deep before light was created out of it; and of the morning, that is,the fpacc wherein light appeared before God fet upon the fecond dayes worke* Why the Light cali'dtayyanA theVarhu'Jft,Nght. 1 1 $ workc, and made the firmament. This is expreflcd verf, 5. God called the Light Day, and the Dcrkncffe he calledNight>& the evening and mornir.gwerethefirft- day. Here for our right underftanJing of this point, divers doubts and qucftions come to bee touched and bricfely anfwered. The firft is, how and in what fenfe God is (aid to call the light T • J<2eft* Day , and the dark* ejfe Night. The true and foil anfwer is this, Anf% that God did not oncly call the light Bay, and darknede Night: but alfo did ordaineand appoint , that the time of light fhould bee the day, and the time of darknede inould bee the night, and ttiat they fiiouldbee fo accounted and called. - The fecond is, why God called onely the light day , and ^»Siicf\ Mofes calls both the evening and the morning , that is , the time of light and darknede one day , or the fir ft day. I anfwere, that Gods day,which is mod truly and properly fa Jpf* called, is the time oflight,and in it their is no night or darknede. For God fpeakes of a natural! day didincT from the night; but Mofes fpeakes of a civill day which comprehends in it the. ipacc of 24. houres, in which the Sun runncs round about the World with the heavens-, which day includes in it a day and a night:and here obicrv: that Gods day is all light, and mans day is mixt of light and darkneffc. Thirdly ,it may asked whether the night3or the day went be- 3* fore in the firft day of the creation. The Anfwer is, that the night or time of darknede was firft; An> * and it is likely that darknede did over-lpread the face of the deep thefpacc ofa night , that is 12. houres, before God formed the light, and feticd the viiible heavens in their place; and that- after the light was created, it did dune forth fjr the {pace of 12. houres more before God went about to make thefirma- menr, which was the fecond dayes work; and fo the firft day of the World was of the fame length with all other uvilLor Afcro- nomicall dayes, that is, 24 houres ,dividcd equally between light and darknede. The words of the text (hew that darkne -Jfe over- head all the made of theinferiour World for a time, before the light was formed . Alfo in naming the fix dayes of the creation, the evening, that is,the time of darknede,is rchearfed firft before the morning, which is the time of light, Alfo Gods people began 1 1 4 Every rPer/on in the Trinity is a (reatour. began their dayes of the weeke and ofthcyeare with the night, and reckoned the Sabbath and other folemne dayes from eve* mng to evenings as appeares,Zfz>*Y. 23.32. 4. Qnefi. fourthly it may bee asked , how the firie or vifible heavens could by their light make a day before the Sun was created, ieeing the light of the fame heavens, together with the light oftheMcDne, and the Starres added thereto, cannot make a day, but it is night where the Sun is abfent, and the light of it not feene, notwithstanding the light of the heavens, and of the Moone and Starres. Anf. I anfwere, that the light of the heavens without Sun, Moone, and Starres is iurficknt to make a bright day in the place where they are , and there it is alwayes day, though by reaibn of the fpaciQus regions of the aire , and the great diftance bctwecne them and the earth, their light doth not mine to us to make a day of light without the beames of the Sun, but it is dark night r in that part of the earth where their light onely appeares. Now in the firfl: day before the firmament was made, that is,the re- gion of the aire purged and refined out of the mafle Uy the fin- king and fettling of the earthy and waterifh matter towards the center , there was no need of light further then the body of the heavens reached, that is to the upper face of the rude mafle, not yet formed , but remaining rude and fullofdarknefle; And therefore fo farre as the vifible World was brought into forme, they did give moft clear day-light: and as ail had before bin over- fprcad with darknefle for the fpacc of a night; fo all was now overfpread with light for a dayes fpace, and fo the firfl: day of the creation was one halfe all night, and another half e all day in all the vifible World, even in all parts thereof which were then created and brought into perfect forme and being. From this text thus opened wee may obferve divers points of inftru- clion. <7) El Firft welearnc, that as there are three Perfons in that one ThrecPcri ^^ vvmcn created the World by his own infinite power; fo fomin t^ every Perfon isacreatour; and God the Father by his eternall Godhead. Word, the Son, did extend and ihew forth his power to the framing ofevcry creature , and by his Spirit did give all forme and perfection to them, As the word Ehhim, ufed in thefirft verfe, Nfithim if'ipo/sible to God. 115 vcrfc, notes mote Pcrfons ; io hcre,and in the verfe before, wee fee the Peribns dillinguifhed , and all three working in the framing of the World and all the creatures therein. Hrft:,God the Father is brought in creating. Secondly, by his Word, that is, not by a found of the voice , or a word uttered ; for there wajs then no aire to receive iuch a ibund; but by his eternal! Word bringing things into being according to his eternall Counfell and decree. Thirdly, by his Spirit moving upon the face of the waters , and cherilhing the rude and common matter of the whole vifible World, yet void and unformed, and preparing it for the receiving of the feverall formes of all creatures in the leverallpartsofit. Which point excellently confirmes our faith in the true Vfi\ Doctrine of the blefled Trinitie, and confutes SabelliHsy Serve- r^,the Sociniansmc. A rminUns ,viho denkd the eternall Deity of the Son and the holy Ghoft: , and ovcrthrowes their fever2li hcrefics and damnable errours . Secondly wee hence learne , that all things arc poiTible to 2. Bodh\ God;he can as eafily and quickly by his eternall Word and power All rbmgs bring greatelt things to palTe , even bring light out of darkneile, pofllblc to and the glorious, pure, fpacious, vifible heavens out of the rude, G,otl. Impure and confuted made , which was without forme and void ; as a man of nimble tongue and ready lpeech can fpeake a word. Which Doctrine other Scriptures doe aboundantiy con- firme, which afcribc to God omnipotence, and proclaim: him to bee wondcrfoliincjuniell, and excellent in working; and tint nothing is too hard or wonderfull for him to doe, as Genef. 18. 14.7/^28. 29. hb 36. 5. and 42, 2. Which lerves to ftirre us up to fearc, admire, and reverence Vfe% God, to feek his favour i[nd proteition above all things, and to reft confidently on him for defence againft all enemies and dangers when wee arc reconciled to him., and have him for our God and our portion. Thirdly,wc may here obferve,thatGod is wonderful io wife- n t j)o[ir ' dome and providence,in that the firft thing created in this vifible o0& wotk\ World was iight,even thebright and mining heavens;Which,as ierfull in above all vifible creatures they ihew the glory and fupcr-celcltial wiftdome excellency of God in their naturall frame aad fubftance, io al fo ^ ^ * '" give ence* \\6 7ht honour of the firfiVaj. z : ofaflbodi » CRatort ::. 7. ' it :. :.::.:- - .rfeclw: fecnc in them, ib ibone as 7 ;■ : . -.es not notice of God k irigbt boot all excofe. : : : i , and to difee: n his ^1 oar perfedhaa and bappinefTc in . : r :m. ■ : ~. : may hence c; vcrsfingolarprcrog- of the E which is now ,by tbc rdfarrcftion of Chriil,thc txtaoz±e Lo: iay , and the Sabbath of all true Chriftians. That fa*«5" tm r?gatives, Goddidinthccreatixiforc allcoanfeil andpurpafc to make tHs day his holy day a ofChriifcr and in the time of A dl under Kingdom : - Jrace. I. 7 n A s nrft fruits of all : , 2. In it was created the gloriais - : the bei i the rfc 6, w tit trs,and let it divide the waters fromthe waters. 7. tyfrdr^* God made the Firmament, and divided the warir; t*:e Firmament y from the waters which were above the Firmament; and it wai fo, 8. *And Gcd called the Firmament heaven . or.: e~, r*i:ng and the mrrning were thefecond aay. In thele words wee have ^briefehtttorie of thefecond day workein the creation of the World: wherein wee are to con- : thefe five things : 1. The thing created. :. The creation and bringing of it into being. 3. The uic of it. 4 :me which God gave unto ir.5. How t an evening and a mornmg, which where (fa : Hrftjfor the thing created, it isintheonginail text called by Of the a general! mtucW^i which may fignirie any thing which is • fpread abroad, cr jfrctcljedfarre and wide, according to theetymo- cr€i logie of it. For the He. re v rcr J) pij of which it is derive J, in all Scriptures whereibever it is nfed, doth fig ific : - :.. /presiding any thin; Sc ftretching it oot^tnd laying it wide- Open to view,as£.\W. \ 9, \ Numb. 1 6 3 8. and Jer/i o. 9 it figni- fies beating oat of gold \ Cilver, or hrsfcimtt thimm I raad plates, that is j ip reading them broad by viok : beating, Fxod. 40. 19 It is ufed to fignirie the fpre ading abroad of the tent over tlx Tabernacle, Ffalmex^. 6 and Jfx. 42.5 .and 44 24, It is lUeofc to fignifie the ftretching out of the earth aboze the waters farre and wide, lob 57. 18. it figtilfies the fpread:r.£ out of tlx skie and of The thlnne cloudes; and 2 Sam. 22. 43. it is ufed to ilgnifte ipreading abroad as 4 man fpre ads clay by damping it with :./s feetj and, by a Mctonymie of the effect, it u nfed to Sgoifie rtam- 1 8 Opinions about tbejignification of the fborci Firmament. ping with the feet as men ftamp clay and fpread it abroad, Jlz.tch.6. ii. and 25.6. Thefe are the places of Scriptures , in which onely that word is ufed. So then this word IPpI, being derived of it, muft needs (ignifie a thing which isftretched out like a tent or canopie, or f of ead abroad as plates of gold and filvcr are by bea- ting, and clay by (tamping. The Greeks Septuagints tranfiate this Word every where ftp£*p*, that is, a thing which though it bee ht^firetchedout, yet it is iojurely eftablijhed, that it abides ftill in the place which God hath appointed for it. And the vulgar Latine, with divers later tranflaters , following the Greeke Septuagints, tra.iflate it Firmamentum, the firmament, that is, a thing firmely let and eftablifhed in a place, which cannot f "om thence bee driven cut, and leave the place empty. And al- though this word may, according to the notation of it , fignifie any thing ftr etched out or fpread abroad , or laid wide open, and is once onely ufed to fignifie broad plates of brafle beaten out for a covering , and that in the plurall number .iY/*;**. 1 6. 3 3. yet in all other places of Scripture it is ufed in the lingular num- ber for the skie, which God hath from the beginning ftretched out over the globe of the Earth and the Sea, as herein this Chapter, and Pfalme 10. 1. and 150. 1. and T>an. 12.3. and E^ech* 1. 22. and 10. 1. Now what this skie or firmament is, that is a great queftion among the learned. Divers oftheAn- cients,as Bafil^Jkmbrofe.Beda^xA others, doe by this firmament understand the ftarry heavens, Firft, becaufe it is laid in the 8.verf: that God called this firmament heaven. Secondly, be- caufe it is faid that, when God made the Sun, Moone,& Starres, hee fct them in the firmament of heaven, verf. 17. Thirdly, becaufe they doe imagine that there is a watery heaven above the ftarry heaven , which confifts of water congealed like to Criltalhand doth temper the heat of the Sun, Moone, and Stars; and out of this heaven they conceive that God poured the wa- iters which drowned the old World, becaufe it is laid, Gen. 7.1 1. that the windowes of heaven were opened, and God rained on the earth. But others doe hold, that by the firmament here is meant the whole heavens; that is, bjth the firft heavens, the fpacious re- gions What mtant by Firmarrrnr. 119 gions of the aire; and alfo the middle, that is, the firie and (tarry heavens ;and the third,that is,the highcli heavens, lirl^becaule it is laid that God called the firmament D*£ti9i Heave*: ; and this word lsuledinthe Scriptures to fignifie aU thefe three heavens. And as the higheft heaven is called by this name, Pfalme 11.4. the LorJltkrone is in heaven, 2x\\Tfalme 148. wjierc it is laid, Praife Wm>0 heaven of heavens :So the middle and ftarry heavens, as Gen. ?2. 17. where wee read of the Starresof heaven, and alfo the airy or lowed heaven is thus called , V*tfi 20. and 26. where it is laid, Let thefoveles fie in thu openfirmamwt of heaven % and Tfatme 79. 2. and Hof. 2. 18. and many other places, where wee read of the fowles of heaven. But the bed learned of later times have for the mod part The Me held, that by the firmament is here meant that vaft and ipacious "team by element and region oi the aire, which is extended and ftretched lhe ^rma* out, not onely round about all the Earth and the Sea; but alio :C * reacheth from this globe of the Earth and the Sea, to the ibrry heavens even to thcfpheareoftheMoone: and tlv.s is without doubt the true fenfc and leaning of the word in this place, as appears by divers reafons, Rrrt , the Hebrew name 2V-C, R*af* (by which C od called this firmament or large re.^ic-r., being *• compounded ofD~, which figniries there t or in that place, and D>2, which figniries waters) notes out unto us, that this fir- mament is the place where waters are engendered in the clouds, and which from thence deicend and water the earth, and that is the fluid and waterithclerne:i-:the aire. Secondly, 2* there is no other firmament befides the aire ftretched out be- tween the waters or the Se3p which are below and theunder- moft, and the waters above in the clouds heaven-ward , and from thence diftill and water the earth , and did deicend in great abcundance, and drowned the old World, when God diflblvcd the clouds,& fo opened the. floud -gates and windowes of heaven-. The aire is the onely element which divides be- tween thefe two watersof the clouds above , and of the Sea and Rivers below, Thirdly, the airy region is that in which the Sun, Moonc, and Starres doe dune and give Light to the & Earth., and in which their beames and li^ht appeare to us on earth* The light of the ftarry heavens, and of the Sun, which alvvayes. i xo What meant by the Firmament, alwaycs (hines in them, even at midnight as well as atnoonc day , is not fecne or us as it is in the heavens, but as it is in the aire; for,by multiplying their beames in the aire,thc Sun,Moonc, and Starres are Teen of us, and give light upon the earth. And therefore it is not faid, that God made the Sun, Moonc, and Starres in the firmament, orfetthem to have thei»iacc and being in it; but gave them to bee lights in it, that is,fet fRm above to {hine through it, and , by multiplying their beames in this fir- . mament the aire, to give light to the earth, Verfe 1 5 . 4 Fourthly , the fovvles which rlie in the open face of the .aire, avc&idtojliein th: firmament ., which God called heaven, Verfe 2 o . 5. Fifthly, the higheft heaven was created in the beginning in the fir ft moment of time together with the Angels. And the ftarry heaven is the light created in the fir ft day ; therefore this heaven here called rirmanent is the airie region or loweft heaven. 6. Sixthly, in all places of Scripture wherein wee finde this word irp"), which is here tranflated firmament, wee may very well and with good reafon understand by firmament, the large extended region of the aire ; and it cannot be proved by any one place that the word fignifies any other then the airie heaven cnlightned with the beames of the Sun and the ftarry hea- vens. 7# Seventhly, they who here by firmament do underftand tho ftarry heavens, are forced by the words of the text (which lay, that the firmament is in the midft of the waters, and divides the waters above from the waters below) to imagine that there are waters above the ftarry heavens , there placed to mitigate the heat of the Sun , and the Starres , and that thefe waters drowned the old World; which is a ridiculous conceipt,groun- ded on palpable miftaking or divers Scriptures, and contrary to all reafon. For the places of Scripture which fpeake of wa- ters above the heavens, intend no other waters but fuch as are in the clouds in the middle region of the aire, and above the lowc!} region »f the firmament or airy heaven. Fir ft, the He- brew phrafc fj^p-rt lj?a D'Band O'BP tyB,) that is, above the firmament , or above the heavens-, fignifies no more but waters " " that What meant hy Tbater^ove the Heavens! \ i \ that are above , heavenward. Secondly , the ScripturesUoe plainely expound this phrafe, and in many places (hew , that by waters above.the heavens , they doe not meane either the multi- tude of heavenly Angck, as Origen dreamed; or any Cryftail orbeornaturall waters above the ttarry heavens, as Bafil,Am~ brofc, Beda, and others imagined; or the matter offpiricuall znd fuperceleiriall fubftances different from the matter .of earthly creatures, as Auften thought; but that tbefe waters above, arc the waters in the clouds above in the middle region of the aire, even raine, and haile, andihow, and fuch waters as flow from thence in great aboundance when it pleafcth God to open the bottles, windowes , fountaines, and floodgates of heaven, that is , the clouds,* for the clouds are called the bottles of heaven > Iob%8. 37. and the fountaines of the deep, Prov, 8.2?. and the watery roofe of Cods chambers , Pfalme 104. 3. and God is laid to bind up his waters in the thickjlonds^andthecUudii not rent under them, lob 26. 8. and when Godopeneth the clouds and lends downe raine to water the earth ,& to give to it the bleffing of fruit fulncffe , hee is faid to open the wmdowes and flood- gates ofheaven, Gen. 7. 11. and Utfal, 3. 10. And the low ell region of the aire, in which the dew is engendered of vapours andmifts diflblved into imall drops , is called heaven; and the dew from thence diftilling is called the Dew of * heaven ,Gent2j* 2 8. Pfalme 1 3 3. 3 . and Zach. 1 2. 8. So then wee fee that the firmament here called heaven, is the wide and broad fpread aire reaching from earth to the (tarry heaven, and comparing the globe of Sea and land round about; and by the waters above the Armament, the waters in the clouds are meant, which are a6ove the lowed region of the airy heaven or firmament. And thus much for the opening of the firffc thing in my text, to wit, the thing created. The lecond thing is the creation of this firmament, and the manner of it. It is faid,God made the firmament, that is, framed it, as hee had done the light the (tarry heavens, out of the rude matter before named , which wras without forme and void, ferfe % . and this hee did by the fame power and after the fame manner,as he did the light, faying, Let there be a Firmament, that is,by his eternallVVord the Son,by whom he doth exercife all his K power, 122 Why the Fiwwwnt ftxn made. power , and performe all his works according to his eternall Counfell, and by whom heeflieweth outwardly his ctcrnail purpofean.d will, as a man by his word doth openly profefle and declare his mind and purpofe. And thus wee fee the Sonl ftiil workcth with the Father and the Spirit id the creation of every thing in the World, and without him nothing is made and created. The third thing is a maine n(e for which this firmament was madetoferve; namely to divide the waters from the waters, that is, the waters which are below in the Sea^nd Rivers ,and are mingled with the earth, from the waters which are above in thecioudsj forweefinde by experience, that there is no other ihing,which divides between thole waters,6ut onely the lowefi: heaven, the airie firmament. There is alio another ufe here- after mentioned , Vtrfe 20. that is to convey the light from the Sun, Moone,and Starry heavens to the earth. The fourth thing is the name by which God called the fir- mament, that is,Q\Dfc?, heaven. Indeed, according to the com- mon etymologic and notation approved of all the learned, this name moli properly expreflfeth the nature of the aire, the place of waters and waterifh clouds; and the ftarryand higheft heavens are fo called by reafon that they appearetous, in our fight, to be one, and the fame common body ; or elfe by a me- taphore, becaufc there is a great (imilitude between them and the aire, in refped of their purity and brightnefTe; or ( as I have formerly noted) this word D>EtP, when it is the proper name of the highft heaven,may haveanothcr derivation of D^,which fig- nifieth ^^ doubled, or made in the forme of the duall number; and fo it is as much as if one fhould fay there ytbercfhst is,there is the place of all places,there is the beft being in the heaven of hea- vens :and here wee may obfervc, what manifold and wonderfull wifedome there is in the names which God hath given to crea- tures which hce himfelfe named * How a day The fifth and laft thing to bee confidcred in this text, which without is a point of greateft difficultic, is, How by the framing and ike Sun* continuance of this worke , there came in an evening and a morning, which are the fecond day.- The Sun was not yet created to fhine and to give dear day light, fuch as wee now have. Holt there could bee a day before the Sum creation. i ij have, and therefore how could there bee a day or a morning^ And the light, that" is, the bright frame of the firie heavens being extended over all the inferiour maffeofthe in feriour ele- ments, not yet formed, how could there bee an evening oc night, andfoa whole civili day, as the text here fpeakes? Ali that the learned have devifed and written for the removing of thefe doubts, is this : Some hold , that the light which God created fubfifting without a fubjecl, did, for the fpace of 12. houres, (hinc and fend forth beames , and make the morning; andagaine, for the fpace of 12. houres, was contracted and withdrew it felfe, and fo made the night or evening. This is the opinion of Bajil, and DamAfcene. Others think that' light created the rlrft day, being a bright cloud which moved about as the Sun doth, did fhine like fire one while, and fo made the day ; and was like a thick cloud of darkncfle forvanother while , and fo made the night; as the pillar of cloud which lead Ifrael ; fo Beda holds. Others thinke it was the light of the Sun created imperfect at the firft, and moving about with the heavens, did make a difference between day and night equallf. But certainly the light which God created being good, that is, a perfect creature in his kind, and fo approved of God , as the words of the text ihew ; cannot with any reaion bee held to bee any impcrfefl thing , which afterwards was altered, or any inch mutable and corruptible light as was kindled and quen- ched ; for God, feeing, and approving k for good, would not fo quickly alter it. Wherefore I take the evening or night time of the fecond day , to bee the time wherein God by his word and power was feparating the aire and purging it, by caufing the thick wate- rifn and earthy part to defcend and fettle downewards to- wards the center. For all that time, the vaft and fpacious wide region of the aire,being not purified, remained dark and duskiili, becaufe the light of the firie heaven did not fhine thorough it,and that was the evening or night of the fecond dayibuuhe aire being made pure & per fed,and fettled in his naturallplace,received the light of the heavens into it for the fpace of 12. houres, before God began to create the other elements , which were thefirlt .\yorks of the third day. And this was a day of light cleare K z enough Qod created the Wctf in Wtfiomt and Order. enough for the creatures then made, though not fo light as when the Sun was made; and this evening and morning made tbefe- cendday , as the text faith. And thus we fee the true fenfe and meaning of the text, and what is the fecond day and the work thereof: from whence wee may obferve fome points of Do- ctrine, Dotirt i. Firft wee hence learnc, that God proceeds mod wifely and Ali cr^- orderly in the creation of the World, declaring manifeftly that & 7*' Iv fcec^otn nothing in vaine, nor makes any thing before it is life- . o 128 Of the creation and fan ition of the earth and waters. itis plaine,that there was no rainc in the airemor clouds,nor mitts, nor vapours afcending up from the earth, till after" the earth was furnifhed with herbes,plants,and trees, Otap. 2. Verfe 5,6. . Of Water Wherefore ( omitting to mention divers necdlefle queftions, andEarth, and unprofitable opinions raifcd and held by former writers diftind e. and expodtors cfrhistext) I will in briefc fhew what I con- lcments. ceive, and what I gather out of thefe words. I. Firft, I conceive that thefe words, tXndGodfaid, Let wa- ters from under heaven bee gathered together > (for fo they run in theoriginall) doe implie two things: Firft, that God by his creating word brought the waters and the earth into being, and made them perfect and diftincl elements one from another; and the water being the lighter did at the firftftand above the earth, and compafle it round, 8c that is the naturall place of it. Secondly, that God immediatly after, when the waters had covered the earth almoft for the (pace of a night, and had kept it in darknefic from the fight and light of heaven,then I fay,God did bring the earth into that forme and ihapc which it now hath.- in the round globe of it he made hollow vaileyes, deeper in one place then another; and hee raifed up the hils and mountains fo much in height above as thofe vaileyes are deep and hollow below,* and the earth being a firme and dric element and {tan- ding faft in this fafhion; and the waters being of a liquid and flowing fubftance , and more heavy then the aire, did (for the avoiding of vacuity, which nature abhorreth, and to fill up thofe hollow places, which other wife would have remained empty, unleffe the aire could have defcended through the water) defcend downefrom the hils, and through the vaileyes of the earth, untill they came into and filled the great hollow vaileyes, where the waters of the Sea remaine, and which is the place of the Sea to this day; and fo there is as much water in the Sea, as there is drie land appearing above the waters ; and the depth of the Sea is equall to the rifing of the Earth,and the mountaines above the banks of it, as fome learned men have oblerved. And for proofe hereof wee have the plaine word of God. The word V)p\ ufed in the originall text, tigriifas gathering together into one hollow -place ^ and Tfalme 104. 5, 6,7,8, David fpeaking of thefirlt foundation of the earth, faith, that God covend it -mtk the Of the name of the emb. 1 2 v the deep as with a garment , avid the waters flood above thehils: at hrs rebuke they fled, at his tkund ring voice they hafted away: the his did rife up to their height } and the waters wer.t downc the v al- lies, unto the t Use which God founded for them; and there heefet them a bound which they cannot pa ffe^nor returne to cover the Earth. And the earth was hrlt under the water; and after by Gods making of the great hollow vallies, and railing up the earth and dric land, caufed it to Hand out of the water, and fo toap- peare above the water as if ic did (land in the water, and were founded upon the Sea, and efiablijhed upon the floudsy the words ofSaintTVrrrfhew, 2 Pet. $.5. compared with this text, and the words of Z)/r^V, Pfalme 24. t. Thus much for the opening of the firft words , wherein the creation' and fituation or the earth and the waters are laid downein the 9. Verfe, The next thing is the naming of the waters and the dric of the ' land . 1 1 is faid, that God called the dric land Earthy and the gat he- name of ring together of the waters called he the Seas , and God fan' that it tnc Earth* was goody ferfe 10. The names, which God gave to the things here created , are full of wiledomc; the driehnd now appea- ring firmc above the waters God called iHSV Eret^ok which our Engiim name Earth is derived , and hath the f:undofit. In the Hebrew, the word may bee derived of the verb SH , which fignifteth running fpeedily, or running a race- and f\y, which is a negative particle & fignificth not for the earth is rmde to (land firme and neither to move from the naturall place ofk,nor to run about m the place. The common opinion of the belt learned is, that God called the earth 2PN, of >N, which fignificth where, being an adverb of place, andfr\which fignificth runmng.hz- cauic the heaven and the aire move and run round about it and becaufc it ftands firme and is a lure footing for men and other v creatures to run upon, and neither iinke,as in waters-noi fall and ftick fcft,as in watcnfli bogges, myres,and quickfandsjto which Imayaddc another and more divine reafon, to wit, becaufc God made the earth and drie land, that man and other creatures, which are made for mans ufe might live and move uuonit,and' that it might bee the place wherein man fhould run his race towards heaven and happineffe; in which hee would not have us to iettlc our reft, as if yvec. were to live here for ever, bur to i j o 7begatkering together of Water stalled Seas , to run towards the better Countrie, which is above. And of the The gathering together of the waters, God called DW, t\x Sea, Sea*. Firft this name is of the plurall number; becaufe, though *• there is but one maine ocean Sea , through which men may faile to .all parts of the Earthy yet there are many inlets, creeks, corners, gulfes, and breakings in, between feverall Coun- tries of the earth; as the mediterranean Sea, the red Sea, the Perfian Gnlfe, the Gulfe of Venice, the black Sea, the fouth Seat 2. and divers others. Secondly, this word is derived either of nOH, which (ignifics to rage and to make a noifc and tumult, or of D3D , which fignifies to lhake, and to cafe do wne and lay proftrate all things before it. And indeed wee finde by expe- rience , that the waters of the Sea, being gathered together, and detained in the hollow place of the earth,doe,parriy by a natural! difpoiltion and inclination to afcend to their naturall place above the earth, and partly by windes and tempefts lying violently upon them , rage, roare, fwell , and make the mountaines as it were to fhake with their rage and noyfe. And when they breake through their bankes into the drieland fas fometimes it happens J they beare downe all before them; as the flood in IVWf'sdayes did over-run, and deftroyed the earth, when God brake up the fountaines of the great deep. But ho wfoever the earth is made to bee a place of running, and of toile, and travell, and "the gathering together of the wa- ters into the Seas makes a great noyie and tumult, and raged* terribly: yet God faw that this his worke was;£W;and that both the Earth and the Sea flvould bee of great ufe and profit to man both forneceflaries of lire, and alfo for magnifying of Gods dreadfull power, wifedome and goodneffe in mans eyes, and therefore Mofes here faith,God faw that it vtzsgood. Of herbes, Another maine thing followeth in this third dayes worke, plants, and that is, the creation of graffe, herbes, plants, and trees; Where trees. note onely thefe two things : Firft, what were thefe things created. Secondly, how they were created and brought into being. The firft is graffe, or grcenc herbe,NEM, which is'; that which of it felfe fprings up without fetting, or fowing. The iecond 3tSV, herbe, bearing feed, that is, all herbes which are fct Qftbt manner ofcfeatmg Herbs, FUnts.and Trees. 131 fct or fowne,and incrcafc by mans induftry . The third i*y,that is, trees and plants, which are of a woodie lubftance, which beare fruit and have their feed, which turns to fruit in themfelves; they are not multiplied oncly by lowing of feed, but live all the year, and many yeares without fowing, and multiply by rootes,fl ips, grafts, and the like. Thde were the things,\vhich God is here laid, by his creating Word and power , to bring out of thcearth,every one perfect in their kind. Secondly , for the manner of creating them; they were not created immediatly of nothing, nor of any other element be- fides the earth , and then put into the earth there to grow; But God by his power full Word, without any help of mans tillage, Raine,or Sun, did make them immediatly out of the earth, and every one p:rfe when a* yet it grew not up; that is, before they had any Iced , or rootc hidden or fownein the earth from whence they might fpring and grow up; and alfo without help of raine or dew, or any culture or til- lage. Now all thefe things being thus formed by the word of God , were approved by God fcr good and perfect in their kind. And io the evening , that is, the time of darknefle over the earth ( while the waters covered it, and before the drie land appeared above the waters, which was about twelve hourcs, a nights fpace Jand the morning (that is, the time of light after the drie land appeared, and the light of the firie heavens fhined upon it through the aire, which as yet was mod pure and clearc without clouds, mitts or vapours, which time of light was other twelve hourcs,) madeup a third day. Thus we fee, that in the three firft daies before the creation of theSun, Moon, and Starres,the night was a time of darknes, and the day a time of light in all that part of the World whejf night and; 1 3 1 Ihe times of Light and Darkneffe make the third dap and day are faid to have been, and in refpecT: of which part of the World they are called evening, and morning;as for exam- ple, After that the light,the flrie heavens were created, and made out of the rude maffc, full of darkneffe, there was no more night or darkneffe but all light in the heavens ever (ince (for they are a day and light to themfelvcs) and that which is night and day, with us, is all alike with them, even cieare day frght. So like-* wife after the creation of the fight , all was darkneffe in the reft of the rude mafic which was not yet formed; and the time that it lay in darkneffe before the airy heaven was perfectly puriried and made , is called the evening or night: but after that the fir* mamenfj that is, the fpacious element of the aire, was created and brought into per feci being «nd puritie , it received into it the light of the tirie heavens which fhined through it5 and the time of that (Inning into the aire is called the morning or day light; and this daylight (hines liill in the highefi: region of the aire, above the afcent of the clouds; and there is no more night of darkneffe in that region, but as clcarc light as that ofthefe- cond and third day; onely in the reft of the rude maffe there did remaine darknefle, untiil God created out of it at once the two lo weft elements, the waters and the earth; and the time while the waters covered the earth; and kept the light of heaven, from it,is called the evening or night of the third day; but when the drie land , and the hiis and mountaines of the earth were railed up above the waters, and the great vaft hollow valley, which is the place of the Sea and receptacle of the waters, was made in it, then the light of the heavens did iliine through the aire unto the upper face of the earth and of the waters, and fo con- tinued until! the heroes, plants, and trees weremademo clouds, ormifts, or vapours made die lower region of the aire darke; and this was the time of morning or day light on earth the third day. Thus much for the opening of the third dayes work of creation, and how the times of light and darkneffe, that is the evening and morning,did makeup the third day. From this dayes work, and from the things created, and the manner of creation, divers things may bee observed for our in- ftruftion, D$8r* it Firft, wee fee that the two lovveft elements, Earth and Sea, though All earthly things Vanity in refpeft o/Lod l j > though they appcarc to bee great and huge vafl: things, yet to AiUaftMy God, working by his eternall Word, the making and feparating ****& no- ofthcui was but a peece of adayes work, and all the grade, ^'"* ro hcrbes, piants^tti trees, which are innumerable and full of all- admirable vaHBPtficy wore but another pcece of a dayes worke; they were not finely made and brought into being, butalfoto their per feci: growth, full of {lowers , feed and fruite in a little time, as it were in a moment: Hence we.may learne, that all this World here below, wherein the fonnesof men live together, with all creatures which fe. vc for their ufc; it is as nothing In the: hand of God, and of fmali moment % All th: hcrbes, plants, ^nd trees , which Solomon with all his wifedome could fcarccly come to know, were with the Earth, Sea, and all Waters, made perfect in one day. This is that which the Lord proclaimed • by the Prophet,^. 40. 1 5, 1 7, where it is faid, that all nations are as a drop of a bucket , and are counted as the/mall dufl of the balance before him; All nations are before him as nothing^and they are counted to him lejfe then nothing and vanity. Which Doctrine ferves to admonifhtis to defpifc all earthly Vfil riches and poiTciTions in companion of God, who is the portion of the godly and faithfully alio it ferves to confound and put to fhame Acroud carnall worldlings, who glory and boaft ma littlenotnmg; and to make glad, and fill with joy Godspeopie, who have a true right and intereft in God by their fpirituall union and communion, which they have with Chrift by enc Spirit, even the holy Ghoft, dwelling in him as the head,and in them as members of the fame mylHcall body, Secondly, from the name of the earth, we learne, that this Dotly 2 World is a race and pilgrimage, and a place of travell, and Wccfiran- warfarc, and here is not the reft of man, neither is here his abi- gefshere, ding place. This the Scriptures proclaime every where. Jacob &.in a P1'1* the Father of!frael,who had the land of Canaan promifed to him &riIlu^' and his feed for an inheritance for ever; hee counted his life as a pilgrimage on earth , and faith in his old age, Few and evill have my dayes been, Gen. 47. p. And 7) avid faith, Pfalme 119. 19. I am i jfogifger upon earth, and Pfalm? 39. 12. 1 am a (t ranger and fe j our Her with then, as all my Fathers were, Job calls mans life a few dyes and full of trouble, wbichflseth as a ftttdoyv^and con- 1 4 Mms life on earth and pilgrimage. continneth not, lob 14. 1, 2. Saint fWcalsita reftelefle race, like that of men who rmmc for a prize , 1 C?r. 9- 24. 26. and H Mich, 2 . 1 o. till our Souks re- turne to God who gave them wee fhall alwayes be in a pil* grimage and never find quiet reft. Vfe i6 This Doclrine is of good ufe to keep and rcftraine us from dreaming of fetled reft here on earth, and from feeking to build our nefts fureiri the tops of earthly rocks for many generations, and to ftirre us up to put on refolution and courage to labour, and travel!, and ftrivc, and run as men doe in a race, and for ma- fteries, while wee live on earth : For our life is fhort and fiee^ away as a fhadow, and the art and divine skill of gaining heaven* and getting the Crowne of glory, doth require much ftudie, f vveating;toilc, and iuduftrie; and wee cannot attaine to it, but by hearing, reading, ftudying, and meditating in Gods Word day and night, YJe 2, Secondly, it difcovcrs worldlings to bee dreaming and doa- ting fboies , who put truft and confidence in things of this World , and build great houfes, purchafe lands, ancyjrge reve- nues, and think that their houfes fhall continue forever,: the Prophet juftly comparcth fuch men to a dream*r> who being liungrie doth dreamc that hee eateth, but when hee awaketh his foule is empty;& in his thirft he dreameth that he is drinking, but when he awaketh hee is faint, and his foule hath appetite, Jfa. 29. 8. This is the cafe of fooliih and brutifh worldings, who fee how the forme and faftiion of the World paffeth away, and yet feeing will not fee; but ftill dreame of fetled reft and dwelling on earth. *Dottr. 2. Thirdly ,though the Seas are fuch as the name fignifieth which GQdruIc^ God gave to them, that is, troubelous and tumultuous, and doe the moll dreadfully rage and roar; yet feeing, God is above them as their tumultuous Lord and Creatour , and when hee made them fuch faw that aeatures. thev werc gOOC[ anci ufcfull and profitable for man, this teacheth, that God ruleth over the moft tumultuous creatures of the World 5 andmakcth the moft outrageous roarers work for the 2 good h time of trouble relie upon Cjod, 1 5 j good of his people. "Firft, bee makes them fcrve to fticw the power ,drcad and tcrrour of him their creatour, that all may (care and (land in awe of him : for if the creatures be fo dreadfull and terrible , much more God the Creatour, who gave them their being. And as God makes them workc feare, fo alio admira- tion in men; io David llieweth, Pfalme 46. and Pfalme 107.74, Second ly,hee makes them worke tor the good of his people, and for the fatety of his Church; by deftcoying and devouring their wicked enemies, periecutors, and oppreflbrs; as wee fee in the red Sea drowning Pharaoh and his hoft ; and as wee have ieene in the year 88. when the Sea, wind and ftormes Scattered and devoured the Armadoofour bloudy enemies, who came en- raged with fune, and furnilhed with all weapons ofcruelty, and inltruments of death, to defkoy our Land and the Church of God in it. The confideration whereof ferves to make us cafl: our felves upon God in all times of trouble , and to comfort our {elves in him, knowing that ashee is the Lord mighty above all, and a terrour to the moft terrible, and hath in his hand power to lave us from all troubles : io hee is gracious and willing to fave us; And though hce fometimes fufters the fwelling waves to rife, and the tempeftuous ftormes and Seas to threaten , and put us in feare and danger, yet it is not in wrath but in wife- dome, becaufe for the prefent hee fees them to bee good for us. 2. Vfi, C H A ?. IX • The fourth dayes worke. Of the lights, fab ft ant ial I bodies: The place of them: Their Vfe; For ftgnes>feafonsydajesiand yeares. Of the SttriyMoone^and Starres. No inftruments ufed in the crea- tion. Note \the great ypifedome of Cod in the order of creation, ThU World not made to bee the place of our immutable perfection , Vfes of each ofthefe* ANdCodfatdy Let there bee Lights in the firmament of tie y^ heaven, to divide the daj from the night: and let them bee fat I * $ the fpectallufis of the Lights* Raws, and for feafons, and for dayes , and for ye ares. I y. And let them bee for lights in the firmament of heaven , to give light upon ' the Earth; and it was fo. 16. The lift of The fecond thing commanded is the nfe of thofe Lights. skem, The firft ufe is, to divide the day from the night, that is, the time oflight from the time ofdarknefie. For clearing of which point wee arc to confider , Firft, what is here properly meant by day and night , and how the lights divide them one from another. Secondly ,how there could be a divifion bctwccnc day and *;ght9 tiforetheje Lights $\z Sun. Mcone,and Starres were made, lirft What meant by Day and Night. 139 by day we are here to under (land not the fpace of the Sun, Moone, and Starrcs, comparting the earth, which is the fpace of 24. houres; foi" that day confifts of an evening and a morning, and comprehends in it one night; and fome call it znatur all, and 10 me a civilly and fome an agronomical I day- but here by 4*j wee are to undcritand the time while the Surj,the greatelt light, Amines and gives light upon the face of the earth : And by nighv the time while the Mooneand Surres doe onely appearc and give their dimme light upon the earth, which fome call an<*r- tificUll Aftdcivill day and night, but others doe more properly call it a natural I daj, and a n at ur all night , The day in thisienfo hath no night in it, and the night in this fenfe is no part of the 4fy;but thefe two, being the one the time of darkuedeor dimme Iiglit,&the other the time of clcarelight,u:e fo'oppofite.that they cannot both bee at once in one and the fame part of the World, Now as the viiHe World contiftsof divers maine parts or ele- ments; and the motions of the Sun, Moonc,and Starres arc mod variable among thcmfelves; fo the day and night taken in this proper fenfe arc molt variable. Virft, the ^47, as it is a time cf light, doth in refpecT: of fome pairs of the World comprehend in it the whole time from the firft creation of the Sun and of the (tarry heaveas, the making of which brought in the firft morning or day-light; as for exam- ple^ vcr fince the firie heavens were made and created a bright ihining fubftance, they have retained their light continually, and fo there hath beenea continual day in them, and no night nor darkneffe; although the light of them, by reafon of thevaftdi- ftance, doth not make day here on earth. Alfo ever fincethc Sun was created, it fhineth moft clcare in the firie or ftarry hea- ven from EafttoWeft, and from the North to the South-Pole; when the Sun fcts in the Welt from our fight, it fhineth bright in the face of the fall Moone, which is then riling in the Ealfc part of heaven, or elfethe Moone would bee darke andenclyp- fed* All the fhadow which the earth makes in the heavens, by comming betweenc the Sun and that part of the heaven which is rqoft-oppoiite, is very little, ncarc about the compaffo of ths body of the Moone, as in every great eclypfe of the Moone may cafily bee feenc and diiccrned. Likewife that light which L 2 was 140 Oftheufe of Lights. was the day light of the fecond day, continueth (till in the fupe- riour region of the aire, and in the loweft regions alio when there are no clouds, milts, or vapours : And the light of the Sun alfo aopeares continually in the moft'part of the higheft regions of the aire,cvcn under our Hcmifpktre 3znd in our Horizon, when the Sun is furtheft from our light. And as there is al- wayes day light iVi the middle heavens, fo there is akvayes night and darkneffe in the midfrof the earth, and through all the body ofit from the upper face to the center, which is the very middle and heart of it. Secondly ? in thofe places of the World which are directly under the Nortel and South poles, the day, that is, the time of ihc Suns being in thcirfight, is jfuft halfe a year; and the night alfo,that is,the time of theSuns abience from their fightais another halfc year. Thirdly, under the eqmmlUall line, which cuts the heavens equally in the middle betweene the North and South poles, the day and night are akvayes cqisall each one 12. houres, becaule trie Snn , and Moone, and Starres doe appeare fo long^ and are hid juft fo long againe. .And thus dayes and nights varie according to the fevcrall parts of the World, and divers dimats of the earth. And ever fince that God did make the lights in heaven,the Sun,Moonc,and Starres; they have made the divifion betweene the darknefle which wee call wgfo, and the light which wee call day, as God here appointed. For the trmc while the Sun (bines and rules, by giving greateH: light in any part of the World , that h called the day light; and the time white the Sun is out of fight , and the Moone and Starres onely fliine anlrule, that is called the night, becaufeit is a time of dimmc light, which is darknefle in companion of the Sun light, as appeares in the words of the i6% Verfe. £. The fecond thing, which comes to bee confidered in the ffrft ufc of thefe lights, is the divifion and diftinftion betweene day and night before this fourth dajesworke% when thefe lights were made for this ufe. For clearing of this point, wee are to call to minde fome- things which I have opened before, and withall adde fbmc £?W things more, which will make the truth manifefh Firft we are Ko dMfion of Day and Nigk in Heaven. i 4 1 arc to know and perfwade ourfelves, that thcrcis no difference or divifion bet weens day and night, bat onely in this inferiour vifibie jVorldy which wee fee with bodily eyes : For in the hea- ven of heavens , which is above the vifibie World , there is no darknetfc, neither can bee at any time; but there is the in- heritance of the Saints in light , and the light thereof is fpiritua/l and to us fufernaturalL And in Hell, whercibevcr that ist there is nothing but bUc knefe ofdarknefte for eve r, iTct.z. if.Inde 13. Secondly, the time of day-light , which is called the mornings and the time of night and of darknefTc, which is called the evening, in the three firft dayes did much differ from the eve- ning and morning, that is, the time of darknefle and light, in the reft of the dayes after that the Sun, Moonc, and Starres were made. For the evening, that is, the time of darkneife or night, in the firft day was onely the time while all this inferiors World remained in that rude informed made- without forme and void, which was all over- fprcad with dar^nefeyznd had no light in it: And the morning, that is, the time of light and of day, was the time after that God formed the lyht, that is the firic or ftarry heavens; for they were in themf elves full of light, and had cleare day in them without the Sun, before the light of them was united in the Sun, Moone,and Starres : I fay from the forming of them, untill God began to create the fpacious mr'u firmament , it was clcare day in fo much of the vifibie World as was perfectly tormed , that \sy in the firie heavens, which are called light j and that was twelve houres at theleaft. But when God began to create out of the rude maffe full of darknefle the iowcll heavens, the aire, which is a fpacious re- gion, while the earthy and waterifh parts were fetling down- ward, and the aire was a purging and growing into purity- untill it became pure and clearc , there was a time of darknefle and dimneffe in it; which I conceive to bee the fpace of a night about twelve houres : And the time after that it was made pure and received into it the light of the heavens fhining clearly ink , was the morning or time of day-light iurricient for fo much of the World as was then created, which was twelve houres more, and made up the fecond day. Then God began to create the water , and the arte U*d> and L 3 while 14* Of the (jeationof Clouds,Mift s, which make the earth to ipring, 70*38. 31. The dogge-Starrc arifing, is a {i^nc of fattening heat; the Moone alfo by her change, and full, and middle quarters, is a fignc of high and low tydcs,and flow- inqs of the Sea ; and the divers colours of it , ihew diver* changes of weather. Secondly, they are for frafms. For the Suns declining to the South imc% makes the fhortelt dayes to them who live North- ward from the equinoctiall, and the Autumne and Winter fea-- fon; but when it comethback tothccquinocliall, it makes the fpringfeafon; and whenitcomethtothe northerne Tropic^ it brings in the hot Summer, and declining againe to the equino- clialf, it brings in Autumne and the harvett feafon. Thirdly, they ferve kbrd/tjes andycarcs. For the motion of the Sun, Moone, and Starres, round about the heavens in 24. houres, rnakcth a day in the large fenfe, that is, a civill day; And the ap- pearance and mining of the Sun upon the face of the earth,mak?s a day of light, that is, a natural! day; and the fetting and abfence of the Sun make the night. The motion of the Moone in her proper courfc thorough the twelve fignes oftheZW/*^,from change to change ,and from full to full, makes a monetk of foure weeks; And the proper motion of the Sun thorough the fame twelve ftgnes> makes a yearc of twelve diftincl folary moneths; And the Moone by her foure quarters , makes four weeks every one of feven dayes: And the concurrence of the Sun, Moone, and Starres, returning to their feverali places, make fct times for civi 11 and Ecclefiajli- call ufe, as for feafts of Eaftcr, Pentecoft, and the like, which arc appointed by God and his Church to bee obferved yearly for Gods honour and for remembrances of fome great works of mercy performed by God and by Chrift, for mans deliverance and falvation. Thelaaandmaineufeofaliis, to give light upon Earth; for, by giving of light and ihining in, and thorough the aire, they L 4 «auic H 144 ^ h&ts mzd€ to divide the Day from Night. caufe heat, and moyfture, and drienefle; and by their feverall degrees, afpccTs, and reflexions of beames and light,they yeeld their influence and chenfli and workeupon things below; they alfo make all things vifible to men and other creatures ,and by their light wee come to fee and difcerne all things here vifible; without which fight and visibility , no man can pcrforme the works for which God created and placed him on earth. And fo much for opening the rirft maine thing in my texf^ to wit, Gods commanding lights to bee in the firmament of hea- ven for the ipeaail uies here named, laid downeinthe 14. and Ij.Verfei. The fecond maine thing, is his bringing of the worke to pafie by his powerful I ivord;, and making it to bee in all refpc&s according to his couniell.will and word. This is laid downc, firft fummariiy , in the laft claufe of the 1 5 . Verfe, in thefe words, tndit wasfo-, that is, as Gcd faid a id commanded, fo it was done prefently- Secondly, it is more largely defenbed in the next Words, Verfe 1 6,17, 1 8. And God mad? two great lights \tbt grea~ ter to rule the daj,thelejje to rule the nighty hee made alfo the Starres. And G oi fet them in the firmament to give light upon the Earth, and to divide light anddarkneffe. Firft,of whatsoever God faitLct it be,it was made, & for the fame ufe as here we read: For as he {aid , Let there be lights, and let them be to divide the day from the nightjfo he made lights, and gave them in the firmament of heaven to divide day from night and to fervc for the ufes which hee appointed. Secondly, it is here laid, that God himfeife made thofe lights; no Angels, or others befides himlelfc were commanded to makcthein,nor had any hand in creating them. Thirdly, th? lights, which were before generally mentioned, arc here more Specially and particularly rehcarfed and expretfed, and the feverall o trices of them all. Two of them are faid to bee great lights, one greater, that is, the Sun to rule the day; the other leffer <, that is, the Mo one to have dominion in the night ; the reft of the lights are faid to bee the Starres . Of the Firfl:,for the Sun, thzt is called the greateft light, and that mod Swl* truly and properly; both for the body and fubltance of it, and alfo for the bright wffe and aboundance of the light which is m Vf the Sun and Moone. 1^5 it: lor the mod skilfull Mathematicians- have obfervcd and demonltrated, that the very body of the Sun doth exceed the whole earth in bigncflc 166, times; and our owneeyes arc wi:- nefies of the greatnefle of the light in it, farrc exceeding ail bodily lights,and dazling our weakc fight. Secondly, the Moone \s aifo called a great light (though lerTer Of rfie then the Sun;) not for the bignefle ofthebodieofit, butbe- ^ocnc' caufc it is the lowefl of all the Planet sy and nearcftunto the earth, and therefore appcares biggeft ofall next unto the Sun, and gives to the earth a greater light then any of the Starres, which arc farre greater in fubftance , and brighter in light. For the mod skilfull Mathematicians have found by their art, that it is 39. times lefler then the earth, and the leatt of all the Starres. except Mercnrj , which is the Planet next above it : And thofe Starres which are faidto bee of the firfl Magnitude ^ are iome of them obierved to bee 18. times bigger then t! ic earth. And although the Moone, being the lowcit and neareft 6T ail the heavenly lights unto the earth, and therefore mors dimme in it felfe, and of a more impurebodie and fubftance, as appeares by the cloudy fpecks in it, mining very little o'fit felfe, may in that refpecl: bee called one of the leaft lights : yet beeaute it borrows light from th Sun y ihining in the face of it as in a looking glade , and becaufe it is 18. times lower then the Sun» and nearer to us then the earth is; lower then it, as Mathemati- cians have obferved, and foit is nearer to the earth then the Sun almoft 18. hundred thoufand miles ; therefore in our eyes it appeares the greatefr. of all the lights next to the Sun: And Mofeshttt fpeaking according to the capacity of the vulgar, and our outward fenies, and the fenfible effects of light which the Moone gives to the earth, cals it one of the two great lights* And as hee gives to the Sun the office and prerogative of ruling the day , becaufe the fight and prefence of the Sun makes the day light, and fmoothers and obfeures all other lights in the day time: io hee gives to the Moone the office o£ ruling %kt night* becauie when it appeares in the night , it giveth more light to us here on earth then all the other Starres. Thus wee fee, that as God fiU, fo every thing which was made in the four th day came to pajffcj God himfclfe made every thing. i $6 Gdd u/ed no inftrwnents in the (jeation. thing by his cternall Word, according to his ovvnc ctcrnall Coun- (efl, minde, and will. And therefore no marvell though hee gives approbation to this dayes workealfo, which is the third maine thing in the text, exprefled in thefe words, And Godfaw that it was good. And ib trie Sun, having ihined for the fpace of twelve houres, till it had palled through onz Hemifphwe or halfe of heaven; that time rir morning of light, together with the evening or time of darkneffc going before it, and caufed by clouds, milh and vapours over-fnado wing the Earth, is called the fourth day. Now this Hiftory of the fourth dayes worke, as I have ex-* pounded it, affords us fome points of mftruction. £)crtr_ x. f irft> in that herbes, gra(Te,plants, and trees, were made per- Noinftru. foci: in their kinde before any Raine, or Dew, or Sun, Moone, meats uicd and Starres were created; Hence wee may learne,that God ufed inthecrea- nowftrHmzntsy nor hclpe of any creatures in the creation of any thing; but made and formed every creature himflfe hy hi* eter- nal! Word and Spirit , who are with him one and the lame Ieho- vah, infinite, almighty and omnipotent. For further proofcr whereof, there are many teftimonics in the holy Scriptures, as I fa. 40. 21.22. and 66.2. where the Lord appropriated to himfelfe, and to his owne hand, the creating and making of heaven and earth, and lob. 1. 3. and Colof. 1. 16. where all things are laid to bee created by the etermtl Word the Son\ and alio by the Spirit , Vfalme 33.6. yre This Doftrine admonifheth us to give all the glory of the wiledomc, power, and goodneffe, fhewed in the creation, to God alone; and to acknowledge that all things created , even the whole World and all things thevcin^are the Lords; alfbtomake us admire his rich bountic,& to render all thanks to his holyMa- jefty for all the profit, benefit, and comforts,which wee receive from any of Gods creatures. Docir. 2. Secondly, wee may hence lcarnc and obferve, the wifedome Great' and wife pr evidence of God, in making every thing in due feafon, wifedome and nothing before there was need of it for the creatures, which ot God in were next in order to bee made; for hee did not create the lights thcCrca- 0f Sun, Moonc, and Starres, together with the (tarry heavens, which is the place of them, untill hee was about to crjate living things Ihis World not thepiact of mms immutable perfection. 1 47 things which couli not well bee, nor move according to their kinde, without fuch lights finning in the earth and in the wa- ters- . r Which wife providence of God, is a pattcrncand direction V/t* to us to doe ail things in order: in the firit place, thingsjnecef- faric and ufefull for the well-being, and bringing to pafie of things which are afterwards to bee done; and nothing which may "bee and remaine without ufe and profit. As God would not make the Sun,Moonc, andStarres, together with the fir ft light, the firie heavens, on the firft day, becaufe then there was no ufe nor necellitie of them; but deferred the creation of them until! the fourth day, when there was ufe and nccetfity to make a cleare day-light; and living creatures endued with life, ienfe, and fight were to bee made in the two next dayes following, whole life without fuch cleare day light would have beene but like the (hadow ofdeath; Soletusbeecarefullthento provide things nccelYary and ufefull, when wee fee and perceive that wee fhallhaveprefent ufe of them, and not bee like toolifa prodi- gall and fantafticali builders, who build (lately houfes like pa- laces with large barnes, ftables,and ftals, when neither they nor theirs are in any way orpoflibilityto fiimifh them with come, horfes orcattell, or to make ufe of them for fit and neceffary habitation. Thirdly, though the glory of God doth more appearc in Do^r,^ light of day then, in darknefle of night; and it was and is in Gods power, to make more great lights and divers Sunnes in feverall places of the heaven, to mine in all the World at once, and to make a perpcmall day on earth : yet hee made them fo, that on the earth, in this lower and inferiour World, there mould bee as much night as day,and darknefle as light; whereby hee teach eth us even from the creation^ that this earthly World was not made to bee the place of mans immutable perfection and bleflcdneflc; but a place of changes and alterations; wh?rein, by re.ifon of darkneffe, the Prince ofdarkneffc may rule, rage and tyrannifc by himfclfe and his wicked inftruments; and drive us to feekc a better relt,and an mcotruptibte and nude filed inheritance refer ved in xp hr***; in the place of perpetuall light. The whole booke of the wife fawkr is an ampfc teftimony of this truth; and a large com men- 1 4 8 r Per feci felicity not to h found in Earth, commentary upon this Do&rine ; for it wholy tends to make men loath this inferiour World under the Sun, wherein there is nothing but changes , and vanity of vanities, and all is va- vitie. yr? Wherefore let us not feeke for immutability nor unchangable peace and profperity here on earth, left wee bee found as fbolifh as thole builders who build and fet up goodly houfes on a fandy foundation, which may eafily bee beaten downe , and ruinei with every wind, wave, and temped. They who fettle their reft on earth , and here iceke perfect felicity and immutable ?<>*• 4- bieflednefle- they truft under the fhadow and ihelterofa^r^, which may grow up in one night, and in the next night wi- ther away, and periih, and bring much griefe and forrow to them, which will vex them, and drive them like Jonah to in> patiency and anger againft God their Creatour. Let us looke up to heaven where is light without darknefTe, and an ever- lading day without any night $ and bend all our courfe to that countric above, and long for everlafting light and glory, which the blclTcd Saints and Angels there enjoy in the prefence of God, and at his right hand, where are plea/ares for evermore. Chap. X. Ths fifth dayes works* Offifhes and fowles: All made in perfeB wife dome : Vfes . Two notable properties of fijhes : t'^eWfenfitive foule, and matter. The matter of birds. Of other flying things. Of whales. Of the fruit f nine ffe of fifties. Gods infinite power jioyned with infinite wifedome : Vfts. All is made by Qrrift* *»d I kewife befiowed on m ; Vfe. Cods great providence for mankinds: Vfi. Vtrfi r »©. A Nd God fold. Let the Waters bring for jihoundantlj the mo- JL\ ving creature which hath life : *And let the fowle fiie above the earth in the open firmament of heave*. 21. ±And God created great whales >& every living creature that moveth>wbich the waters wrought forth aboundantly after their kindt9 andtverj winged fowl* after (jod bath created all things in Tbijedonu. \ 4 9 after bis kind?, and God far* that it was good. 22. And Godblef- fedthem , faying, Bee fruit full and multiply, and fill the waters in the Sea, aiala fcw/emtlt'plie in tht Earth, 23. And the evening and the morning were the fifth day. In thef: words wee have the Hiftory of the fifth d ayes, workc, which was the creation of all living creatures whuh live and move in the two moift elements, th: water and the aire, to wit, fijhesznd moving creatures which live and move in the waters; and all kinds of fiwles which fiie in the open region of the aire, which is here called the open firmament of heaven. Firft, wee have Gods powerful! Word and commandement given for the ^bringing of them into being, in the 20. Verje. Secondly, wee have Gods creation cithern and bringing them into being by his mighty Word; together with his approbation of them in the 21. Verje. Thirdly , Gods bleffmg of them with the bkffing oi fruitful* :jft andmcreafe, Verfe 11. Laftly, tbctt**tf wherein all things were done, to wit, in the fpace and compaifc of the fifth day J'erfe 2j. Fir it, as in all other works Godfaid, Let them b(e-} & here bee God do& ftill proceeds to create every thing by his eternall ' W W.-So much *MongoodJ this phrafe ftgnirieth, as I have before ihewel. it alio intimates ****** thus much unto us, that God did not fiiddenly and unadvifediy create any of the(c things , but according to his eternall Counfeli, as hee in h's infinite wiicdome had purpofed and determined in riimlelfe from all eternity. For wee finde by experience among mCR,that when any workman doth fay before hand of the worke which hee goeth about; Thus I will make it,*nd Thxs let it bee, it is a cleare evidence that hee doth it with advice, as hee huh framed it in his mind* and determined it by his will; and there foveMofes here ufed this forme ofipeech, that God [aid firfi% Let things bee, an^thea hee created them;tO teach us, that God had from all eternity framed them in his decree, and determined them in his Counfell and Will to bee fuch as hee made them in the creation. V "hence wee may gather this Doftjrine*: That God hath crea- T)ofh-t ted all things in wifedome , and never doth any worker afljty, without co#r>fellorconjideraticn; but orders and brines to paffe every th.ng, fia ibc hath fur p0 fed , with ptrfeft knowledge and underftandLy. Tfcis 150 Gods wifedome mmtift/led in alibi* Tborks. This is that which the Prophet David doth preach and pro- cl.iime with admiration, Vflme 104. 34. faying, O how mani- fold are thy worlds ! in wifedome aftd haft thou made them all. And his wife S'on Solomon > Proverb. 3. 19, 20. faith, the Lord by wife- dome hath found: d the earthy bj under ft anding hath bee eftablijhed the htavzns, by h:s knowledge th* depths are broken np^ and the clouds dropdowne dew. And Ier. 10. 12. and 51. 15. The Prophet a (Brines, that God hath made the earth by his power, and hath eliabliihed the World by his wifedome , and itrctched out the heavens by this discretion. Yea the adions of revenge upon ene- mies, which men doe for the moft part rafhly, and run in to diem head-long without difcretion, God doth in wifedome, andunderilanding,and according to his wife Counfell , as holy lob tcftifieth, lob 2 6 12. laying, He divide th the Sea with his mwer, and by his under ft anding fmiteth through the proud. And, ijia Word , that God hath made all things wifely and wi.h good underftanding , ib that in every creature his wifedome - and counfeil appeares,wce may plaincly fee by dayly experience, and by that which lob faith, chap. 1 2. 7, 8, 9. to wit, that if wee ask* the be aft s, they will teach ; andthefowles of the aire ,thcyjh all tell un or tfweefpeake to the earth jt Jhall inftrutl tu\ or to the fifbes of the Sea jbsy jhall declare unto nsyeho knoweth not in all thefe things that the hand of the Lord hath wrought this? that is, wee may fee, and read Gods wifedome in all his works; for, as it folio wes, Verfe i^.fVith him is wifedome and ftrength, he hath counfeil and #»^y?W/*£: and thefe hec fheweth manifeftly in all his works and doings. YJe \. Hrft, this Doctrine ferves for direction to all men in all their Bee fol- works and doings, how to doc all things according to the per- lowcrs cf feci patcrne and true rule of all well-doing , The rule of all mans God a$ actions oudittobec the will of God.who created him and cav3 aeare chil- him his whole being; and the perfect paterne whom the Sons of God ought to follow in all their works,is, God who formed them after his owne image; fo that the perfection of man confifts in his conformity to God; and the more or lefle hee refembles God jnall his waves, the more or leffe perfect hceis, and the nearer or further from perfection and true happineffe. Now here this Poctrincteacheth, that God hath created all things in wife- domej Man mufl imitate §cd in all Us Wyes arid ~&orks, i 5 ! dome, and doth all his workes according to his determinate counfell, and with perfect undcrftanding, and nothing rafhly without conuderation. Wherefore, as wee dclirc to order our waves aright, and wall*: in the right and ready patbes which lead unto perfection ; and as wee have a minde to doe all our works (o as that they may bee profitable and comfortable to our felves and others : fo let us imitate Gcd in all our wayes and works,and never doc any thing rafhly without confultmg with his word; want of this marrcs all: when men follow their ovvne lulls and head-ftrong will and affections, and confultnot with Gods Word; then they follow their ovvne wayes, and for- fake the wayes of God ; then they doc their owne works* not tne works of God ; and thofc wayes and works of their owne will, procure all evils and mifchiefes unto them, according to that of the Prophet, ler, 4 18. thy wayes and doings have procured thefe things unto J bee; this is thy ivkkcdmfie becanfc it is bitter %becattfe itreacheth unto thine heart. Whercas,on the contrary, they that walke after Gods wayes, and take his counfell along with thein in all their doings, and doe nothing rafhly, but fo as God by his Word puts into their heart ; they llull bee holy and wife in their degree , as God is wife and holy; and by holineflc (hall come to fee God, and the reward and end of their doings fhall bee glory, honour,immortality,and eternall \ifc,Rom. 2.7, Secondly, feeing God hath made all things in wifedome, and Vfe ?> according to his eternall Counfell; this ferves to ftirre us up Wow '° fo to behold and confider all things created by God, as that wee JJJJ^ may fee and difecrne his wifedome in their very frame; and if wee doe not fee and difecrne the image of Gods wife- dome and goodneflc in them all , and a good uic of them all; let us blame our owne blindnefle and ignorance, and not vilific , or dif-eftcemc any worke or any creature ot God : But if wee rmde any creature which fcemes unprofita- ble, or hurtfuli altogether, and fcrving for no good life; let us know, that it is mans fin which hath mad e° the crea- tures fxbjetl to vanity > and hatefull and hurtfuli to men; And yet RQm g,i * in the meane time Gods wifedome app:arcs in ordering and dtfpofing to a good u(c, even by the enmity, hurtfolncfTe, loath- i>me p:\fonand filthinefle which is in them, to chaftife and cot- 1 5 1 Of tk creation o/Fi flies* correct his owne people , and to put them in remembrance of their finfulneffe and corruption, that they may fbrfake and mor- tific it by repentance, or to punifh the impenitent, and execute ju\\ vengance on the wicked in the day and time of bis vifita- tioih And upon thefe confederations, let us all, fo often as wee fee or remember the unprofitablineffe, loath fomneflc and poifon which is inibmc creatures, bee ftirred up to repent of our finnes which have brought them under this corruption for a fcourgc o^ourdif-obediencc; and let us firmely beleeve, that God in wifedome ufcth them to puniili the wicked and to correct his people, and hec will make us fee in all his wifedome (kitting clearly at the laft. But now. from the Word of God, I proceed to that which hec fet hirnielfe to doc by his cternall Word , according to his will and purpofc ; this is inthefe words, Let the waters hwr forth aboundantlj every moving creature that bath life, and let the fryde flic above the Earth. The things which here God {cts him- felfe to create are of two forts: Firft, all creatures which live and have their being in the clement of water, all fiftes and other creatures i which live in the Sea, Rivers, Lakes, and ail other wa- ters. Secondly, all fowles, birds, and fljing things which flic above the Earth in the open region of the aire. Of Mrs. ^ ^ *'ort arC a^ ca^ec* ty tn** gencraM namc P"^ Avhich is Thifr two nCrc tranflated , the moving creature, and m the Hebrew fignirlcth notable a creature which is moft notable for thefc two properties: properties. Firft, that it is a living crcature,which moves>not by going upon I. feetonely, or by flying with wings; but by creeping or Jliding, and moving forwards, as wee fee fifties doc in the water, and creeping things doc in and upon the earth. Secondly ,that it breeds and brings forth young in great abouudance, more then any other creatures doc ; as wee fee the fillies, which by the multitude of fpawne would incrcafe beyond all meafure and number,if by one jneanes or other the Ipawne were not devoured and coniumed. For the Hebrew vcrbc SHU* , of which the wording , which is here tranflated the moving creature, is derived; is ufed as in my text, foin other Scriptures frequently, firft to GgniRc creeping, or moving forward without feet, as Gen. 7. 2i# and Lcvit. 11,19. and fcconily alfo to bring forth abundantly as here, and alio, Exodt Fotph V>ere created on the fifth day. 1 53 Exod. 1.7. where the children of Iirael are hid to increafe a- foundantly. But let wee ihould thinkc that this moving creature was {uch as did not move it fclfe, but was moved by fome outward caufe^s things without life arc, it is here called TVT\ ttte}, that is tUvinijStKl') and this ihewes that all riiTics and moving crea- tures in the Sea and Waters have* fenfitive Soul And life in them created by God, which hath no being, neither can fublilt but oncly in and with the body, iu which God creates it. This is the defcriptiom of all creatures which live and move id the waters. Now ro.n the matter of which they were made; The text herefecmrs to ex-preflcit tp bee tk waters -y Let the voters bnr,? forth: Which words ihew, as alio the words of the next veric, That all creatures living and moving in the waters were made of water , as the learned generally hold, or at leaft of fome wa- tcriih and (limy fuoftance in the Sea and in other waters , for the waters brought them forth in aboundance. The fecond fort of creatures jwhich God fet himfclfe to create Of Birds; on this fifth day, is thcfowle whuh filet h above the earth in the open firmament §f heaven. Our Englilh tranllation following the Septuagints , the Caldie Paraphrafe , and the vulgar Latine, fecmes to favour an old errour and gtoffe opinion, to wit, that fowles were created and. made of the element of water; Tor thus they render in our tongue the words of the text, Let the waters bring forth aboundantly the moving creature , and the fowle which my fite above the Earth; whereas the words in the originalL Hebrew text arc, «p".y* eyiyi, that is, and Let the fowle (lie upon or above the Earth. Wherefore wee aloft not con- ceive, that God faid, Let the waters bring forth the fowle, as our tranllation runnes : for that is contrary to the expreffe words of the text, Chay* 2. 19* where it is faid, that Cod formed out of the ground every be afi and every fowlep and that the earth was the matter of which they were made. The Hebrew namely,. which isheretranflated/?W^,figni- fiethin generali every living things which by helpe of wings flicth above the earth in the aire, fo that not onely birds,but alfo bees, wafpes, hornets, and all other winged things may here bceua- . M dcrftood*. I ", 4 QoJ by bis power full *%>crd ejfifted whatever he Ibiikd. derftood. And whereas fowks which' were made of the earth are here laid to file above the earth in the open firmament of heaven } or upon tnzUcecf the firmament} here wee fee plainely that the iiimament which God made on the fecond day and called it h?*vtnx is the "fpacious region of the aire; in the open face and lower part whereof fowles doe fiie, and which in the Scriptures >s called DW, heaven, as well as the ftarry and the higheft heaven are :. And wee truly call it the fir ft heaven ,becaufe it is n eareft to us h :rc on earth . ' The fecond thrng which I obferved in the Hiftory of this ttayes workers Gods creating and bringing into being the things which hee commanded to bee ; this is in the 21. w. And God created great Whales , and every moving creature , and evrry winged fowle .- Jn thefc words hee ihewcth, that what God fee fumielfe to create by his powerful), word, that hee as power- fully effected and brought into being. Firfr, every mov ing crea- ture, which liveth and movcth in the waters, according to their ieverall kinds, from the great? whales, which are the great huge devouring dragons oftheSeay as the Hebrew name DU^n, here ufed doth fignifie, unto the leaft fhrimp or creeping thing which lnoveth in the Waters. And all thofe God made and created out of the wJtersy as the text here faith, which the waters brought forth in aboundance. And here obferve that the things which the waters brought forth are f aid to bcQ created by God: which fheweSj that th^ water brought them forth, not as one living thing is bred and brought forth by another, by fome^vertue, and power, and feed which is in it; but oncly the water was the 3ir9 nor a punifhmtnr ; but a bhfjinfa a pleafureand delight to the creatures thjemfeives, andaipeciall token and pledge of Gods love and favour to man* for whofe ufe they were -made, and who was the next day to bee created. -Now, God having thus created and 'brought into being alt kinds of creatures which live and move in the waters, and ail fbwles and hying things which hvsand fl:e above the Earth in the airt -, and having blcjjed them with power, ftrength, and defire of procreation, this dayes worke was finished, and the evening and the morning were -the fifth day, as it folio wet!) ii* the i^Ferfe. And this is the laft thing in this dayes worke* even the time in which God made the creatures before named, that is, the fifth day, I need not here fhew how the evening and morning werediiUnguifhcd, for now the Sun faying moved round about the heavens, and having now paffed through the ^orizjm in which it was made the fecond time,ma Je up another whole day. And thus I have opened the whole Hiftory of this dayes worke j from which wee may obferve divers inftru- &ions. M a Fir ft, 5 6 (jcdi power mamfejUdin the Citation of Whales. T>o&r. i. Yirft, wee may hence learne to know and difcernc theinfi- Godsin- nite power and ornnipotency of God joyned with infinite wife- ftnitepow-cjomc aru| knowledge, who in .one day made the great whales withmfi - °^1G Sca> anc* t0§^tner with them all creatures, which nil broad tti'te wife* anc^ wide ^cas» an(* ^fowles and winged creatures, which flic in dome/ the aire. In the booKc of lob, chap. 41. God himfelfe doth de- monstrate his .owne power and ornnipotency, by the creation of the. grcAt Whale the Leviathan of the Sea, which hec there dc- icribes"to bee an huge, ftrong, and dreadfull creature, the very- fight of which is able to caft one downe, Verfe 9 . and none is /# fierce , as that hee dare ft irre him up, Verfe JO. Hts breath kindleth coales , avd a flame goeth out ofhU mouth , Verfe 21. When hee rat- fkth'Up himfelfe- the mighty are ajfraid , Verfe 25. Hee efteemeth iron at ■ ftraw, and brajfe as rotten wood% Verfe 27 . tAndWj maketh the deep to bode like * pot. And as for the multitude and variety of other living creatures in the waters, and of fowles and winged creatures which flic in the aire above the earth, they are more then any fraile ' man can learne to know all the d ayes Wfeaksm. of his life; and yctinovedaj God made all thefe by his power- credible full word. I need noradde any thing out of hiftories concer- greatfteiTe. njng t^e ^Uge greatnefle of Whales, which have beene fcene fome of 600. foote long, fome of the length of fbure acres of ground, fome like mountaines, and fome like Hands, as divers Writers report; that which God himfelfe hath faid of the great Whale is fufficient to make us fee in him the mighty power of God the creatour. yfi Ib Let us therefore hereby bee admonifhed to feare tins God, to tremble with awefull reverence of his Majcfty • to beware of RrWine, or faring our felves againfthim, or any under his fliadow ', Rrtd protection; to bee afiraid of committing finnes whifch may -revoke htm to wrath againft us : And, if hec^e yeithfis, to aflure our felves and to bee confident that none mail prevaile againfi usy but hee will bring all our enemies to cori- fiilon. ffy 2« Scvordlv, in that God is ft) infinite in wifedome and kno w- -•''•i£r. h y»>ed with ornnipotency, and can make fo many kinds af-cfcatures at once, and all of them mod perfect in their kinde: let us know, that/ if we bee in want, it is the beft way to flee VV: to i ihg$ #o# £W *'* ^ fc/ongktfor by Chrift. i jj 7 tfrhiiSL l£wefc heifatfft with enemies, and a thou&nd dangers, ^ceneedenotfeare', hec can fee and know and pravenf&iri an . tudc ofbiiifittcffc can draw his mindcor syefi Pg ;(cethall things at once, fo nee can irjamome^it brag inoperable things to paffe. Secondly, as God made all things by his eternal ;Vord the jy0Chr> i\ Son* ft) ki , by, and through the Son hec ceftowes all his favours All m»ac and blelfings- For here wee fee, that as*/ histVordhcQmzde, ^ ;>e- fpby bis Word hee btefiedtka rirft living creatures which hee **ovveii oa made; and other Scriptures prove this plainely, tor his pr'oauie ^^J ■ is that -ail nations and ftimliesef the earth fit all bee blefied in htm t7**. 12. 3. and 18. 18. and 22. 18. and 28.14. And tjie Apoftletcitiftetb, Efbef.i. 3. rW Ged blejfeth us with all fpiri- tuall blejfings in heavenly things in Chrift. The consideration whereof ferves to ftirre us up to feekc / all bleflings irom God the Father by the Son and in his .name, md to afcribe ana give all glory ,praiie and thanks for all blei- iin^s to God m him, and to re Joyce in his Mine, acknowledging that all hope or good which wcctfiavc from God, is from God as hee is become our Father in his Son Chrift. Thirdly , in that God created io many kinds of Filhcs in the DoUr. 2. Sea, and Fo wles in the aire to fcrve man, and £/orfo. to provide for the Future glory of God, and of Chrift in his Church, advanced among their children and pofterity in fuccee- ding ages. Chap, XI. Jif fikth dajes wezkz. . Of Cattel/, Beafiy, and creeping things, tjkil made of Gcd,by Chnfi the Word, Therefore abxfe . them nst. Chrift the Lord of all. All kinds of living creatures ^ nude of God: even the meanefi, and worfl: Vfes. Ml ready mah for man, before himfelfs wo* mads: Vfe, Mans food in innocencj , what: Vfe. Verfe 14* A JXd God fed , Lei the Earth bring forth the living creature JTX after hu kind, Catiell and creeping things and Beafi of "he Earth after his kind, and it was fo . 2 5 . And God made the Beafi of the Earth after his kj*de 5 and Cat tell after their kind, and every thing that creepeth upon the Earth after his kjind, and God fan that %t was good. 26. And God f aid, Let us make man in enr image , after our lileeneffe : and let ti>&n rule over the f(h of the Sea, aadthefowle of theatre, and over the £att ell and overall the Earth , and over evrrj creeping thing that creepeth upon the Earth, # In the lafl part of this Chapter in thefe words and thofc which follow to the end of the Chapter, wee have the fixth dayes wor ke of the creation briefely and fummarily laid do wne by wayofhiftory* ^ \ Firftj OvUfes here fhewes, that by the fame power, and after n tft£ feme manner as God created all other things in this vifible WwM^fo hce made and brought into being*he creatures which l*v« and< move in and upon the earth. For hee laid, Let the earth bring forth the living creature, and it wasfo. And hee faid, Jiti us make many and fo he created man. Verfe 26. 27. Hee made all things by his eternall Word , and according to the lis a and patterne, which hee had in his counfcll and decree. Secondly, He fitft names the three forts of the living crea- ~~ 1 tures OfQdtteUjbtAfls and attptn* th'm\%. 159 tares which God framed out of the earth betides mankind e; to wit, 1. Catull thatiskine, rheep, goates, and other crea- tures which are commonly bred , and kept tame for mans fpc- ciali uk. 2. ereeptug things fuch as Serpents, and Wormesofthc earth. 3. Beafis of the Earthy ail iorts of. wild beafis, which live wild in the woods and deferts, as Lyons, wolves, foxes, and the like. Allthefc God made by his mighty Word, every fort, and kinde according to his purpofc and the couniell of his will; fo that, wh:n hee iooked upon them being made, heeiaw them to bee as hec would have them , and approved the crea- tion of them for good. Afterwards hee relates the creation of mankind in Adamzn&Evahy how they were created after the image of God brmfdfc and in his Ukentffc maU ami female 9 and what prerogatives God gave to them , together with the Veiling of fruitfulnelte andincrcafe, Verfe 26,27,28. Thirdly, hec me wes what God gave to man fer food in the ~; ifote of innocency , even every herbe bearing feedy and every tres bearing. frmt> Verfe 2#. and what hee gave for meat to the beads and fowles and all other earthly creatures, even the green* hzrbc oreraffe of the Earth, Verfe 3 o. - . Vcucihly, hee ilicweth, that all creatures being thus framed, . and the whole World and every part thereof being thus brought ^* into being, and ordered by God, they all in generall, and every particular didappearc oetfect and good in Gods eyes, and were approved of him for good, and fo the evening and the morning were the fixthday. I will firft begin with the living creatures, which God crea- ofliWw ted out of the earth before he made. man,- and then will Ipro-aCatuz;£ ceed to the creation of mankind inourfirft parents, and to the image of God in which they were created. In the creation of all living creatures, which live and move inanduponthe earth, wee mayobfsrve divers things for our inftrudtion. fir ft , that God continued to create all things , from the nrft n n tothelaft, by his ctcrnall and omnipotent Word ; all Beads, ^u^" Cattell, creeping things, and all other creatures in the World, ofGod.ty as well as man, and to all creatures have God tor their rrukec Cfeift, and were all framed by the fame hand and power, this truth M 4 U \ 6 o Alt crwtures made by the band andpoTPtr of §od. is mo ft pkincly herein this Hiftory laid downc and affirmed by Aiofes ; For. 2s in all the former dayes work?, fo herealfo in the works of the ia{b day, in making all living creatures on earth, he ufet! • tne i^mc phrzicT.Gffdfaidi Let them k , and it -was Si And in the. creation of man, he laid, Let u* make man. in our *0Mtgr;thatiss by his eternall Word, and according to the pat- tern in hit owne minde , and in thecounfell of his will, fo hee nii them : So that without further testimony of Scripture tfft&SioJbm b plaineand manifeft; but yet the Spirit doth -give fail and frequent tei'limenies to this truth by the mouth ilrt"j.djk thc?rophets,& the Apoitlcs & Evangelifts, ?/*/(**? 3% i> 2. and 33. mete out to us by the fame mekfurc as wee have done to his crcatures,the living works of his hands. Secondly, feeing all creatures were created by God and pyc 2, framed by his eternall Word the Sov, who in fulnefT-e of time C! ; was made rlenS for us, that hee in our fleih might re Je;me and reconcile us to God ; this makes it ckare and manifeft, that the Lord Chrift (not onely as hee is the eternal! Son of Goid bydt nail veneration , and lb heireof all things in heaven and earthy but alio as hee is the power full Word, by which all things were made, and without whom no kind of thing in heaven or d was made J is the Lordof all things, and the proper right ani intcreftpf them all is in him; and the Father gives us the free ufe of no creature but by the Son; neither can wee have any true right to anything but in and by the Son, nor en/Qyany thing as a blejfwg but by the Spirit lent from the Father by the Son to dwell in us, and to worke in us true union and ipirituall communipn with drift. , and grace to ufe the creatures v. ith comfort after an holy maimer. Wherefore, if wee want any thin'* or dee defire the ufe of any creature, wee muftfeeke it from^ God the Father in his Son leius Chrift, and that by do inward motion of his Spirit, inwardly moving and guiding our hearts, and allour deiires, and affections, and prayers: wee muft follow and obey that heavenly and wholeiome cumfell. of Chrift, lob. 15. 1 6. and 16. 23. Even aske the Y atke? wLit— foever we have need of in his Sous name, and we fballrecexjt it-, and we muft (till remember,that in and through Chrift ondy we hays accejfe unto God the Father by one Spirit, Ephf 2. 18. But as for them who lit in darkneffe and in the (hadow ol death, and know not Chrift, ncr ever heard of him; and them alio who having beard of Chrift doe hate and reject him and refute to beleeve in him, yea blafpheme his holy name, and perforate Chri- ftian religion, as Turkes and Iewcs doe, and other rebellious . infidels ; and them who with Ann* and other Hereticks deny Chrift to bee the Son of God by cternaJu generation one h ke% ik ■ - • — ■ vuitfj 1 6 1 All creatures moving upon Earth created tlefixtb day. with the Father, and the eternall Word by whom all things were made, they can never receive from God as a favour or bleilxng any thing created nor the uie of any creature; they may enter by a wrong doore into pofleflion of many worldly things, as Lands, Riches, Cattell, and other of Gods good creatures in aboundaace; but howfoever they have got poifeffion other- wife then by feeking them of GodinChrift, and by acknow- ledging of their right to them in him, they are ufurpersand have no true right unto them before God; and at laftinthc great day of account, they fhall anfwer for their ufurpation, and {"hall receive the re ward of theeves , robbers, and ufurpers of Gods creatures without any pretence or claime of right laid to them in I ejus Chrift. 23 eblr. 2. Secondly , wee may here obferve, this gencrall name of every All kinds living creature after his kind , and the fubordinate names of of living pattei^ creeping things, and i?*v?j?/ of the earth, which God is m^dc'oV *Krc *~a*°* t0 ma^c after their l^nde 9 doe comprehend under them God. every fbeciail kinde of creature which liveth in and upon die earth, from the great Behemoth the Elephant, unto the kail worme or creeping thing whatfocver is or canbeefeene and knowne of the Sons of men. From whence this Doctrine arifeth, that every kind of living creatures which liveth or mo veth on earth, was created by God on the fixth day of the crea- tion, and is workmanftiip of God, formed in wifedome by his mighty hand and power. As this Do&rine is moft clearly laid do wne in the text, and proved by the proofes of the former Even the E>°&rinc: fo by other Scriptures. lob intimates this much chip. meaneftof 17. 1 4- V/hcrchec calls corruption hv Father %*n& the worme his 4hefri* Mother twd Sifter ; for hereby hee acknowlcdgeth , that the wormes and other creatures , which are now engendered of corruption; were in the bcginningGods creatures as well as man: and man by (inning is fubjecT: to be turned into the fame corrup- tion of which they are engendered, and fo they are his Sifters; and as hee is made of that corrupt flefh of his Fathers, which after their death is turned to corruption, of which wormes arc bred, fo corruption is called his Father, and wormes his Mother and Sifters. V*v*i alio I'fdme 148. 10, by his fpeech diredcdtothePr^.^c?/jf^//E?, mi to all Bcafts } Cattell and creeping ■■ I ■ — — — "— — -» Serpents hurtfulntfje cans' d by turns fvu 1 6 5 keeping things and to all f ether ed f on les, and by his calling upon chem toprsifitheLirdtt their Creatour, for his creating of them, and giving them their being., doth fticw plaincly,that God made all kinds of them, and gave to them a good being at thefirft, for which they are bound to praife him in their kind. But here lb-me perhaps will move a doubt; whether hurt- Ob. full, venemous, and pernicious creatures, fuch 3s fell Dragons, And the cruell afpes, vipers and other poiionfuli Serpents were madc"'0l'ft: at the ftrft by God ; and whether mixed creatures of mungrell ovr* kinds as Mules , which are engendered of Allcs, and Mares; Lcopards,which arc of the Libbard and Lione(le;the Linx,which is of a Wolfe and a Hind ; bee Gods vvorkmanfhip. There ieemes to bee good reafon of this doubt, becaufc creatures which are venemous and hurtfull as Dragons, Vipers, and luch like, arc for the punifhment of mans fin, and therefore could have no being in the (tare of innocency before mans fall. To this doubt I anfwer: Firft, that as fin, corruption, and ^nrw malice were not created in man by God at the firft, but entered * { hi by mans fall, and were breathed into our firft parents by the Divell, when he by the Serpent feduced them ;fo like wife poiibn, venime,and hurtfulnefle were not made in the creatures ; but did enter in by mans fall; And then they\vhich were nude for mans ufc and plcafureat the firft, became corrupt by his cor- ruption, and pernicious and hurtfull to him for a juft punifh- ment of his iin. What creature can bee more venemeus, or more at enmity with mankind then the Serpent? And yet the text iTieweth plainely, that the Serpent was made by God be- fore mans fall, and btingarnorefubtle beaft then any other which Gcd had made, was uied by the Divell as an inft rumen t to tempt the Woman to eate of the forbidden fruit5 Gen. 3, And there upon God hath put enmtj betwecne him ?nd the Wo- man, betweene his feed and her feed, Verfe 15 . So then it is - cleare, that the creatures which are now mod hurtfull and vene- mous , and curfes , plagues, and cruell inftrumc&ts , to punifh men, were created harmeleflc and ferviceabie to man at the firft, and by the Divell, and mans fin are become hurtfull and hatefull enemies. Secondly , for creatures which are mxt of trfo kind's , as Muks and Leopolds , and all luch ljj ancj cnrnity of any beafts or creeping things, or of any other creature which God hath made* For God fas this Doctrine iheweth ) made all thoie creatures every one after his kindc, and whatfoever hee made was good; the evill therefore is not of him, but of mansfin; mansyeelding and- giving way to the Divels temptations brought in all this evill and confufion. And therefore if wee hate, (hunnc, feare and abhorre devouring Lions, Wolves, andTygers, fell Dragons, and cruell Afpes, and Vipers; Let us much more hate, feare, (hunne and abhorrc fin, which was and is the caufe of all; and if wee could mortifie our fins , and bee fully fancHiried and renued, all poifbn and en- mity fhould ceafc to bee in the creatures ;they ihould bee at peace with us, and /hould bee reftored to the liberty of the Sorts of Cod$ Jfa. 11.6*^65.25. Rom. 8. Oottr, 3. J Thirdly, wee here obferve in this Hulory,that God, before Gods great nec would create man and bring him into being, did provide xmrnyin fof' him a Kingdome. wherein man might raignc and rule , and 'L°vvc)infor multitude of fubjefts which arc the honour of a King, and all nan\e- other things which might feryc for his ufc and profit, or for orehand. his Gods bounty to mm mmtfefied'm the creature*. 1 67 his delight and pleafurc : Hee created the herbes and trees to yecldhim meet, as appcares Verfe 2&. which were made the "third day, Verfe it, Hee created all 'kinds or fi/bes and moving creatures in the Sea and the Waters, and all thz fowls* which flic above the earth in the open firmament of heaven * and all/: ving thinos of all forts, Cattell, creeping things, and ail beaft* of all kinds, every one good, lit and ready to ferve and obey man as their Lord; Whence wee maylcarne, that God from the beginning hath beene wonderful! bountifull to mankind, and mod provident, providing all things which the whole World could afford for the profit, pleafurc, honour and preferment of man. This is that which David did plaindy fee, consider and t:all to minde with admiration, and open proclaiming of Gods glorious goodneffe and bounty, Pfalme 8.4. faying, Lord what is man, t hat thou art fo mindful 7 of bimlznd 31. i Befrmtfrllatd^^^ multiplier and rcplenijh the earthy &c. In this Kiitory of the creation oi' mankind?. Wee may obferve thefe fpeciaii things, which are moft notable and worthy to bee; opened, Hrfti Gods confutation about the creation of mankind in j0 the i6J'erfe;And GcdfaidyLet us wake man in our image. Secondly, Gods creating of mankind according to his owne? 2* eternall Counfell; which is laid do wne fummarily and more ge- nerally ,thatGW made them, 1 in his owne image } 2 male and female, Verfe 27. This creation of mankind is more plainely and particularly laid downe in the next Chapter; where ykf and Chap. *. 7. Secondly , God created mara in his owne image , not in the image cf Angels or elements- and therefore it is mod ridiculous to imagine that Gcd ibake'to them, Of of making man in their image. Thirdly, it is rtiewed that man was made to rule over the ear th^and the fowl es of the air et andthefijhes of the Seapnd therefore it is abiurd to thinkethat the earth, or any elements were fellow*- makers of man together with God, And laftly, it is both fbolilli and impious to thinke^ thatGod who made heaven,carth,&the heavenly hott,the Angels, af nothing, mould call upon others to helpe him, and to [hare with him in the honour of mans creation , feeing hee doth fo often in Scripture challenge this honour of creating all things to himfelfe, and profeiTeth that hee will not give this glory to ano- ther ; Here therefore God the Creatour is brought in by Mofcs> as it were confulting within himfelfe, even the eternall Father with the eternall Word the Son ( who is called the Mgbtmjf* of his glory , and the exprejfe image of his Perfon, by whom hee made rk^r/^ofwhic'n[manis a part,£fe&\i.2 Jand with the eternall Spirit. And here hee brings in God confulting about mans crea- tion to bee Lord over other creatures, for 3 . fpeciall reafons,and to teach us three things , which are reafons of confutations among men, when they are about a worke. Thefirft is to fhevv, not that God needed any advice or helps > It was for but that the worke which hee was about was a fpeciall worke, 3* reafons. even the making of man, the chic fe ft of all viftble creature s\ one *• that fhouid bee Lord over all the reft% being made in Gods orvne image , indued with reafon , under ftanding,wifedome, and liberty of will. The fecond , to ftiew that man was to bee made a creature in whom God fhouid have occafion given to fiicw himfelfe a mighty and wife Creatour and Governour, a juft Iudge and re- venger of wickednetfe and fin , which doe provoke him to wrath and revenge; a mercifull Redeemer and Saviour of finners Induced; and an holy fan&irier of them by his Spirit. It wee confider man as a creature which might fall, and have Gods image defaced in him, and by his many provoking fins might give God cauie to repent that hee had made him% as is faid,GW*. '». then there appeares ibme reafon why God fhouid as it \ N 2 coo. -V ijz G$eafbns why G od conjulted about Mans creation. confult whether bee fhould make him, or no. Alfo, if wee corv fider that man being fallen, and brought under the bondage and {lavery of death and theDivcll, and under eternal!1 condemna- tion, could not pofliblybee redeemed but by the Son of God un- dertaking to become man, and to fufTer and fatisfie in mans na- ture; and that man cannot bee made partaker of Chrifts benefits for redemption, without the holy Ghoft, the eternall fpiritof God infilled into man,and deicendingto dwell in man as in an earthly tabernacle: There will appeare to us great caufc of consultation, that God the Father fhould confult with the Son, and the Spi- rit; and this confulting about mans creation doth intimate all thefe "things : But in that this confutation is with a refolution if all things confidered) to make man with a joynt confent\ this •fhewes that God feref/n* how mans fall and corruption, and all the evils which by it were to come into the World fhow- fbever, to our undcrftanding and in our reafon, they may fecme Juft impediments to hinder God from creating mankind) yet fnight by his wifedome bee turned to the greater advancement of his glory, and might give him occailon to fhew all his good- r.effc, wifedome, power, perfect purity and holinetfe in hating fin ; his infinite juftice in the deduction and damnation of wicked reprobates, and in exacting a fall fatisfaclion fer the (in3 of them that arefaved; his infinite mercy, love-, and free grace in giving his Son to redeemc and fave his elccT from fin,death, and hell; and his unfpeakeable bounty in giving his Spirit to lan&ifie them, to unite them to Chrift, and to conformethem to his image, and fo to bring them to the full fruition of himfclfe in glory. God in confulting within himfelfe, and thereupon refolving to create mankind , and faying* Let us make man^ and then immediatly creating him (as the text fheweth) did in the creation of man fhew before-hand, that in mankind hce would manifeft and make knowne all his goodneffe, mors then in all other creatures. The third reafon of Gods confutation, is, to manifeft more plainely in mans creation then in any other creature, the my fiery of the b/effed Trinity , that in the one infinite eternall God the Crcatour there are more, even three Perfons of one and the fame undivided natute and fubftance, For fuch confutations and. In me (}od are three Terfcns. 175 and refolutions, as arc expretfed in this forme of words, Let ns make man in our image, and after our lik£nejfe , doc nccciTarily imply chat there arc more Perform then one confenting, and con- curring *n tnc worke. And that thefe three Perionsarcailbut *ne And the fame God , it is manifeft by the words following, which fpeakc of thefe Perlbns asof hce confidercd mans fall, and did forcfee not oncly that man in his nature and kind is a creature fubjeel: to fuch evils as might make it a matter queftionable, whether it were fit for God to create him or not: but alfo the great good which comes by his creation and fail, and that man is a fit objeft, wherein God may make manifeft his wifedome, power, and all his goodneflc more then ia any other creature, and in that refpe& moll: wor- thy to bee made by the counfell, joynt confent, and concurrence of all the three Perfons in the Trinity. Thirdly, here wc may obiervc, that in one God the almighty DoScr. f. Crcatour, there arc more Perfons then one manifefted by Mops in the Hiftory of the creation. And therefore the Doctrine of the Trinity is no new and lately deviled opinion iincc Chrift , but a mod ancient truth revealed from the firft founda- tion of the World. Thefe Dodrincs I here oncly name, which will come to be handled more fitly in the next thing which folio wes, to wit, Gods creating of mankind according to this his couniell and refolution ; which acl: ofcreationislaid downc firft more ge- nerally and conmfedly'in the 27. Verfi. And more diftinctly N 3 and 1 74 Of the fisnification of the Word Adam. and particularly by Way of recapitulation in the next Chap- ter. FirH:, it is here laid, that as God upon confutation r^/W, fo hee created man in his owne image, and male and female crea- ted hee them: wherein wee may obferve two things generally laid downej Firft, that God created man in his owne image , Secondly, that hee created them male and female. I will not here enter into a difcourfe concerning the imags */ and Verfe 2a. brought the Woman to Adam when hee had jaaadc her of his R.ib ; and ckaf*-$.. i. and many other places, where Adam is diftinguifhed &om £z^& his wife, andjis called the man, ** Secondly, it is ufed as a common narmok mankinde, and in- cludes in it both male and female, Man and Woman, as Pfalme 344 .-^iJttmis like to vanitj , and Gen. ?. 2. where it is laid, that God called the Man and Woman , and all mankind in them? both male and female by this name %yfdam% Here in this text, this word Adam is ufed in this latter fenfc as the common name of mankinde, comprehending in it both male and female ; as appcares by the words following, Male and female created hee them ; that is, this Adam whom God created in his owne image was male and female, of both fexes, Man and Woman, who are both but one kind of creatm-e. Whereby it is manifeft , that here is laid downe in gcnerall the creation of all mankind in our firft Parents AdamzsA his wife Evah; and that they both were created in the image of God; and that the difference of their fexes, and the creation of the Woman after the Man,.*/* Rii> taken out of mans fide, doc not make any differ Woman es,that Woman may bee, and /ball be faved by continuing in faith, charitie, and holi- ncflc with fobriety; and 1 Pet. 3.7. mention is made of holy W&7w#,andWivcs arc faid to be heires together with thiirHatbands of the grace of life. To which tcfti monies the examples of many holy, godly and faithfull Women , mentioned in the Scriptures, may be added; as our firft Mother Evah, who, through faith in the promifc, obtained the title of the Mother of life , Gen. 3 . and the virgin Marie the Mother oftheblefled ie;d is c&lhdblejfed in all nations; Sarah, Rebecca, Hannah, Deborah, R nth, Dor cat, Mor'n Afagdalene, and many Others . But, 1 Cor.n.y. Man is called the image and glory of God, object, the Woman the glory of the Man. The Apoftle doth not here (peakc of the image of God as Anfe it conlilU in perfeel nprightnejfe and indowments of nature; or inholineffe and fupernaturall gifts of grace; for fothe image of God is one and the fame in both, and common to the Woman with the Man, and they both have cquall dominion and Lord- fhip over the creatures given in the creation : But here hce fpeakcsof Man as hee was full created before the Woman, an* N 4 the 1 7 6 Womansjubteftwn excludes her not from fatthj&c. the Woman as fhec was made to bee a meet helpe fir Man , and as it were his fecondfelfe here on earth, and of a Rib * which is a part of mans fubftance, and in all things like man of the fame na- ture andkinde^ and in thefc refpects man hath a priority , and a kinde of power and authority over the Woman in outward things*, which concerns Ecclejiafticall and Cvvill ordtr; and mans glory even the image of his authority appeares in the Womans fuh~ ^#/o»tohim ever fince the fall, upon which God made her defire iubjedt to man; and tooke from her power over man, and the cxercife of pubiike offices in the Church and common wealth: And thi&fubjettio* doth not exclude her from faith, fkarity, and holineffe with febriety , or any other part of Gods image needfull toialvation, as the Apoftlc teftirieth, r Tim. 2. 15. In a word, common fenfe and rcafon teach us, that, if the Woman be made in the image of the Man, and the Man is made tnGeds image, then Women mult needs beare Gods image and ftkenejfe : But the truth is , God being (till the fame, both in the creation of the Man and of the Woman , and creating both by the fame wiftdome and power; hee needed not to take Adam for his patcrne whereby to make the Woman, but made her in his owne image as bee did man, and Co in ail things like to man, the different fexe onely excepted. ffe s. This ferves to admonifh and (lirreup women to bee careful!, diligent and induftrious fb to beare themfelvcs as they that are made after Gods image, & fo to order their lives & conversion as they who expect the glory of heaven, and muft, by palling through the fhte of grace here, and by conforming themfelvcs to Chrift both in his death by mortification, and in his life by iandification, come to the fulnefTe of glory in Heaven, and bee made conformable and like to Chrift in his glorious bod v, and coheir es of God with him. J'fe 2. Secondly, it ferves to reprove the wicked and profane men of the World, whofe wickcdncflc is tranfeendent , and their profanenefle mod horrible and impious, in that bafc efteeme which they have of the female fexe, and the vile account which they make of woman-kind, who thinke andfpaeke of women that they have no foules, nor any part in Gods image, and are utterly uncapablc either of grace in this World, or glory in the World Man formed of the Dufl of the ground. 1 77 World to come. Like and cquailunto which, iti their profane impiety, arc common {trumpets and whoriih women, the fhame and ftaine or woman-kipd, who proltitutc them (elves to all filthinefle , and (o livens if they were made onely to fcrvc the lults of unrcafonable men of bruitifh luft. I proceed to the more (pcciall things , which arc more di- stinctly laid downe concerning the creation of mankind; where I will firft infill upon the creation of the male and female,and the matter of which they were made, and ofthe manner and order in which God formed them : Which that wee may di- ftinctly underftand , wee mud looke forward to the 7. Verfe ofthe 2. Chapter, where the creation of mankind is more par- ticularly rehearfcd in thefe words , and the Lord God formed, man of the duft of the ground, and breathed into hii noflhrtls the ■breath of life, and man became a living fonle. In the Hebrew text^ the man is here called Adam , not as by his proper name, but as it is the cowmen name of all mankind; for, lb much the article which is prefixed before it doth thew ; and therefore as the Greekc, fo- alio our Englifa Tranflators. doe tranflatc this word not Adam, but Man; God formed man of the duft ; For in the firft creation, the man comprehended in him all mankind, even the Woman who then was a Rib in his fide, and afcerward was taken out and formed into a Woman. The matter of which God formed Adamis faid to bee the duft of the ground; and here he ufcth another word not ufed be- fore in the creation of other things, that is, the word formed; for hec doth not fay, that God made or created, but formed max ^ and true it is , that whole man was not made ofduft, but onely the fubftance of his bodie;and therefore it is faid,th»tGod/ir»;fi man (to wit, in refped of his body, ) of the duft of the ground, that is, hce framed and fafhioned it of duft, as a potter formes a pot of clay, and brought it into that forme and fhape which all perfect bodies of mankind dcebcarcuntill this day; And this is the firft beginning ofthe being both ofthe Mai/and alio of the Woman, who was created here a Rib at the firft in Mans fide, and afterwards taken out, and made into a Woman. Firft,in that lehovah Ehhim, the Lord God, is here faid to forms man} that is, to frame ruY body ofdult, and to bring it into the i 7 8 (jod mxdt ufe of no creatum in Mans creation. Both, the forme and Qiape which it bcares in all mankind : Hereby ;Min was w ee arc taught, that God did neither confult with Angels about nude by mans creation, nor aflame them, or any other creatures into the oodaion^feilowlllipofthisworke. but God himfclfc alone who is Iebo- vah, one God in effencc and fubftancc, and yet Etobim, that is m#re Perfons,cvcn three Perfons,in that one undivided cflcncc, oid forme the very body of man, and brought it into that forme and temper , that it might bee a fit lubject of the foule, wfeich is a ipirituall fubftancc. And this all other Scriptures confirmc, which attribute the creation of mankind to God alone; asDewr. 4. 32. and lfa% 4 s. 1 2. with many other places, where the crea- tion of man upon earth is alcribed unto God onely, and where holy and faithfuli men, fpeaking as they were moved by the holy Ghoft, confeflc themfelves tbeworke of Gods hands , as/#4 ,10. 3. and God their maker and former ', lob 36. 3. and MaUc. 2jo, and God the potter a*.d themfelves his formed yvorkey If** 64 8. yr€ This Doctrine well weighed is of excellent ufe : Firft to make us afiribe all our excellency and all our well being to God, that wed may give him the glory of them, and that wee may beare our fclves before God as before our creatour, and may ever remember, that whatfoever fervice wee are able to performe cither with our foules or bodies, it is w holy due to God, and none other but oncly in him and by commandement and war- rant ftbm his holy and infallible Word* Seeing God alone hath created us and given us all our being, even the forme and fhape of our bodies, wee muft not thinke it enough to keepe our ielves to God, and to fervc him infpirit onely , but wee muft ferve and worihip him with our bodies alfo , and with all parts and mem- bers of our bodies. Although God many times makes men tnftrHTKentsandmca&cs to convey bcaith,lifc,being,and well being to" us; as naturall Parents, to bring us into being and life, and to nourilh and bring us up; and as Kings, and Rulers, and wife Ma- gistrates to bee 'Saviours of our bodily lives from death and other dangers, and to procure fafety , peace and well being to us; and in this refpetf andforthefe cauies wee doe owe love, honour, and fervice to them in, and under God: yet kino cafe may wee in things which tend not to the honour, but difhonour (}od rather theft Mm is to be obqeJ, 1 7 9 of God, and arc contrary to his Word and Will, and otfenfive tohisMajcfty, ©bey, ferve and honour them. Infiichcafcs, let us fay as the Apoftles did to the high Priefts and Rulers of the I ewes , IVt ought to obey God rather then men; and whether it be right and lawfull to obey yen more then God ptdgg yeey Aft. 4. ip4 and 5. 29. All Potentates, Kings and Rulers, becaufe they arc men and have no power but from God, muft not looke that any fhould ferve and obey them rather then God, or in things which they command contrary to Gods comnundements; Yea they mult remember that they arc Gods creatures and handi-workc, and ought to employ all their power and authority to the ho- nour of God . If other wife they abufe the talents, which God hath lent them; let them know, that God will one day call them to a reckoning, and give them the reward ofevill , unfaithful!,, and unprofitable fcrvants , even etcrnall deftru&ion and tor- ment inHeil, where (hall be howling,and wayling,and gnafhing of teeth. Secondly, this ferves to (hew, that whofoever offers wrong Vfi aj and injury to any of -mankind 'by cutting, mangling, or any way Dinger of defacing their image , and deforming their bodies * by at- tijetn *** Aiding or.fome way corrupting their foules; or by taking away m°n* their lives and naturali being , without fpcciall warrant and mM>fc command ement from God; they are notoricully injurious to God himfclfe; they fcorne, defpife, rnif-aie and deface Gods Workmanfhip; they provoke God to wrath and jealoufie, and hec furely will bee avenged on fuch doings* And here wee have matter, as of dread and terrour to all cruel! Tyrants and unmerciful! men; ib of hope and comfort to all who fuffer in- jury and wrong at their hands: As thefirft fort have juft caule to feare and tremble fo often as they thinkc on God the avenger of fuch wroug ; fo the other have caufe to hope that God will not wholy forfake them , being the workc of his owns hands, nor leave them to the will and luft of the wicked, his enemies; but will in his good time fave them, and lend them de- liverance. Thirdly, this discovers the abomination and filthincfle of a!! fji$i Idolaters, who being the workmanfhip of God, the Lord and The hnof Wife creator of all things, doe moftbafely bow downe toima-idoI^"s- ges, i 80 Cods infinite powi r in en a of Dufi, ges,and altars; and debafe themfclves to worlhfp humane in- ventions, and the worke of mens hands, which are dumbe 1- dols of wood , and (tone, and lying vanities. Itisjuftwith God to call out and cxpofe all fuch people to ignominy, Irume, and confufion in this world, and, m the vvorld to come, into that place of darknefle, where the Divell and all fuch as fbrlake God, and rebcll againft the light which from the creation Aiincs to them, lliall be punifhed with evcrlafting deftrudlion from the face and prefence of God , and from the glory of his power. Secondly, in that God ishercfaidto forme man of the dufi of the ground^ not of clay well tempered and wrought, but of dujlt which of it fclfe is mod: unfit to be compacted and made into a ftedfalt iliape;and which is counted io bale, and fo light, that every blaft of wind drives it av\' ay; and in Scripture theba- feft things are refembled to it ; Hence wee may iearnc two things: Firftjthat God in the creation,even of mans body, fhewed Dour. i^is infinite power and wifedome in bringing dult ot the earth, tllwoi w^cn is ^e bai& thing of all , into the forme and fhape of duft&wjs roans body, which is the moft excellent of all vifiblc bodies, wondroul- and a fit houfe and temple not onely of a reaibnabic living ly made, foule, but alio of Gods holy fpirit ; ( as other Scriptures plain- ly afhrmc.)This point appeares fo plainly in the Text , that I need not fpend time in further confirmation of it ; the word TBV , formed , here firft ufed , implies an excellent forme , and the upright face of man ; Hzre therefore I will addc,for illuftra- tion fake, the words of Dav id, which are very pertinent to this purpofe, Pfal. 1 ;p. 14,1 5,16. whcre,fpeaking of Gods forming and fafhioning him in the wombe of the living fubftancc, even the feed, blood, and flefhof his parents ,iaith he,/ will pray fe thee, for I am feartfuHj and wonderfully made* Marvelous are thy work?* , and that my joule knoweth right well'. My fubftance was not hid from thee, when I was made infecret, and curiott fly wrought in the loweft parts of the earth : Thine eyes did fee my fubftance, yet being im- pcrfcFt . andi* thy booke were all my members written, which in con- tinuance were fafhioned, when as yet tlxre was none of them. Here we fee with what fcarc, adr^kation and aftoniOamsnt Dav'd coniidcrs gods TboYknwifbif) in Mam creation admirable. 1 8 1 conU'i crs mans frame,and the curious workmanfhip of his body* when God forms it in the mothers womb by lively inftruments, and of a lively matter and fubftance : How much more may we conclude, that Gods creating of Adams body, which w?s the rnoft curious naturall body that ever was made , is mod ad- rrjirable,and delerves mere reverence, feare, and aftonifhment at our hands, being made without initruments out of the bafefl: matter and fubftance even duft of the earth / Surely in this God fnewed wifedomeand power beyond all admiration. The Vfeofthis doctrine is to ftirreus up, fo often as we yre Io thinke of our creation in Adam, to laud and praife Gcds wife- dome and power, to feare and reverence God, and to admire lus curious workmanfhip. And although the matter of which God framed mans body was the bafefl: of all , even duft of the ground ; yet let us not thinke ever a whit more meanly of our creation ; but fo much more admire Gods workmanfhip in our bodies. For, to make a curious workcin gold, (ilver, or of fome beautifull, precious, and plyable mettall, is not rare, nor fo ex- cellent : but to frame of the bzfeft matter, the duft of the ground ; the chicfeft worke, and even the Matter-piece of all works in the vifible world, that isrthe body of Adam in the irate of iri- nocency ; this is worthy, of ail admiration, and is a juft motiv-e and provocation to ftirre us up to praife, and to extoll with admiration the wifedome and power of God ; efpecially, if wee confider the rnoft excellent forme of mans body and upright itaturc, together with the head, comely face, hands, and other members every way fitted and compofed to bee inftruments of a reafonable fouic,and to rule and keepe in order and fub* jection all living creatures. Secondly, in that the duft of the ground, the bafefl: part of the Qoftr,!, earth, is the matter out of which mansbody,the beautifull Pa- Man at lace and Temple of his Soul,was formed in the excellent fhte beftadu. ofinnocency ; Hence wee learne, that man is by nature, and in flyfub- bis beft naturall being giv^en to him in the creation, but a duft) , ftancc- tartby fuhftattce in refpett ofhisbody\ and,in refpeft of his- Soul, an inhabitant of an hoafe of clay, the foundation whereof is in the du^>. But fome perhaps , will object againft the Colleton of Qljcfr. this' 1 8 1 Mm in bis beft natural! bein^but a ctufly/ubftante* rfiis Doctrine, from the bafe and frailc matter of which mans body was formed; and will thus argue, That the ftate and con- dition of creatures is not to bee efteemed by the matter of which they were made , but by the forme and being which God gave to them; as for example, the Angels, together with the higheffc heaven, were created immediatl] of nothing, as well as the rude unformed maffe which is called earth , and^ yet they are moft glorious Ipirits , and the rude maffe is not to* bee compared to them; Yea man was created according to his inferiour part the body, of duft, which is a created fubftance better then nothings of which the Angels were made; and yet the Angels in nature tar exceil man : Therefore mans creation of duft doth not prove him to bee lb fraile a creature, feeing God gave himiuch aa excellent forme. Anfw. To this I anfwer, that to bee created immediatly of nothing x, is in it felfe a more excellent worke, and fhewes greater power, then to bee made of a mtane mferiour matter: For when things are faid to bee created oi-nothing^ the meaning is not, that thev are made of nothing as of '^matter ; but that they are made of no matter at all, but have their whole being from God> and his in- finite power, and fo may bee, if God will, moft excellent: But when man is faid to be formed of duft y the meaning is, that duft isapartofhisfubftance even the matter of which heeconfifts, and that his body according to the matter is a dufty, earthy fubftance; and his Soul, though a fpirituall fubftance created of nothing, yet,dwelling in that body,is an inhabitant of an earthly ?• Tabernacle and hoiife of clay founded in the duft. Secondly, though the frame of mans b ody is in it felfe moft excellent, and furpaffethall bodily formes, and his Soul is a fpirituallfubftance endowed withreafon ; yet allthefe were of mutable excellency in the beft naturall cftateofinnocency, and could not continue in that excellency but by dependance upon God, and cleaving fafttohim; and by his hand and power fuftaining them con- tinually, which by promife hee was not bound to doe in that cftate. And therefore wee may truly gather from the matter of which God formed mans body , that hee was in his beft na* turall being, in refpeft of his body, but a dufty fubftance, fuch as might returne to duft, by falling off from God by fin, and Mm in his bcji n durall being fraik and mutable. 1 8 5 difobcdiencc ; yea undoubtedly as God in framing man his chicfeft vifible creature of duft , intended to {lie w his wife- dome and power, and to glorifie Ins goodnefl'e: lo alfo hee teacheth man thereby his ownenaturall frailty and mutability, how unable hee is of himfclfeto abide in honour and excellency. And this hee fhewcs molt plainely, Gen, 5. 19. where hee faith to man, alluding to his creation, T>uft thou art , and to dttfi thou {halt return? \ Wee have alfo an excellent argument to thispur- pofe, Ub 14. 18,19. and 15.15. where the Lord is faid to charge his Angels with folly , and to lay no truft inhisfervantsy and the heavens are not cleare in his fight \ how much lejfe can hee fandfteadfaftneffe in men, who drvellin houfes of clay ^vhich have their foundation m tht duft ? that is, feeing the heavenly fpirits are not immutably pure in Gods fight , but fomc of the Angels hath God charged with folly, to wit, fuch as did fall, and to the reft hee hath added fupcrnaturall light of his Spirit, and fo hath made them Saints immutably holy, much lefle is man immutably pure and fte&faft by nature, whofe better part the Soul is by creation mede to dwell in an houfe of clay, a body made of duft. To this purpofe ferve thofe Scriptures of the Prophets and Apoftles, which compare man in his firft creation to clay in the handof the potter Jer.iS. 9.8c Rom.9. 21. & which affirme that the firft Adam w.u of the Earth earthy \ 1 Cor. 15, 47. that is , in his hrlt creation hee was of an earthy and dufty fublfancc. Vfe- 1 firft, this fcrvesby difcovering unto man his frailty and mn-For hlir tability in his beft naturall being, to humble every man in his !^nj"fldi owne eyes, and to make him lowly, arid to withdraw his heart Jj^ U ■ from pride and all high conceipts of any worth in himfelfe, and to teach us all to afcribe all the wchan gable purity which wee finde in oar felves , and all our fteadfaftneffe to the free grace of God in Chrifiy and not to any power of our owne free will, or to the excellency of our naturall frame and being. Jf man in his firft creation and beft naturall being was but of earth and daft, an earthy and dufty creature;and, before that death entered into the World , while hee had yet power of free will to obey God, and to depend on him, was mutable and might fall jnto fin, and difebediencc , and by fin might bring and did bring death upon himfeHc and all his pofterity: how much more now ian umi« 184 Of the creation of m&>> Joule. in the date of nature corrupted is every Son of man, a very majfe cf corruption and frailty, yea vanity and abominable filthineiie, who Avinketb iniquity like water as it is written, lob i<>. 16. Wherefore, Let no man glory in any naturall power or preroga* tive, nor hope to ftand by his owne ftrength, much leffc to merit orpurchafe by any works of nature or power of freewill, the ieaft grace fupcrnaturali, which tends to bring him to heavenly happineife and glory unchangeable: For man , as heeisJfc/3 and blwd , that is, an earthly creature, cannot poflibly come to Vfe 2* inherite the Kingdome of God, I Cor. 15. 50. Agaiiift Secondly., this difcovcrs the madnefTe and defperate blind - Pelagians ne{fe of Pelagians and Papifts,who teach, that a man by the right ^L1^* uieofhis naturall power and free-will may procure fpirituall grace from God, and even the Spirit of regeneration, and faith working by love, by which hee may merit and purchafe to him- fclfe eternall life , and heavenly glory and felicity, as a juft and condigne reward of his works. If Angels cannot bee made fieadfafi and trufty without fupcrnaturali light adtfed to them; much leffe can earthy man, who by fin is become filthy and abo- minable , worke out his owne lalvation by meriting and pur* chafing the heavenly reward. Oh let us ail hate and abhorre all fuch conceipts , which wholly tend to the fiuirrating and evacuating of Chrifts merits and fatisfa&ion, and to make them feeme vaine and needlefFe. Be not deceived , God is not tnocktdi they who fo w fuch tares , and feed like fwine on the huskes of their owne works, and on things which nature teacketh, they are enemiesrto the grace- of God, which is given onely in Iefus Chrift,and togctherwith him by communion of his Spirit. The crca, After the creation of mans Body of duft, immediatly fol- tion of lowes the creation of his Soule; which is to bee underftood mans jn thefe words : And breathed into hit no fibrils the breath of c* life, and man was a living Soule; For no fooner was mans body brought into frame,but God breathed into him the breath of life ;that is,caufed him to breathe with the breath of life, eventhofevi- tall fpirits which are the band of union by which the Soule is united to the body; and in the firft inltant wherein he created the vitali fpirits, he alfo created the fpiritual fubftance ofhisSoule in his body immediatly of nothing by his omnipotent hand. Some Gods image in which Mm ivai created \ naturall onely. 1 8 j Some are opinion, that mans Soule was firft created a Spirit, Opinions. fobfifting by it felfc before his body was formed j and when j, the body was formed a tit fubjed: for it, then inltandy God infuled it into the body, and by it did give life and breath to the body. Some thinke , that the body was formed , and the Soule 2* in the lamcinftant created together with it, as Vamafeene lib. i.de fide, cap. 12. ^Aquinas, and others : And Qrill thinks, that Gods breathing into mans face the breath of Lire, was tile infu- fion of the holy Ghoft into man; and that man in the creation had the holy Spirit given to dwell in him, and was fantfli- fied and endowed with fupernaturall grace andholincfle. Some thinke , that Gods breathing into mans nofthrils was *; his infpiring into man a rcafonable Soule, as a part of himfclfe: fo Rabbj Mofes Maymmides. But by breathing into mans face , I doe not understand any 4? materiall breathing or blaft, but that God, in caufing breath of fife to breathe through mans nofthrils , did withali create the Settle in the body% and by meanes of this reafonablc Saulc crea- ted in the body, and united to the body by vitall fpirits and breath, man became a living Soule, that is, a living reafonablc creature, living onely a perfect naturall,not an holy fpirituall life. The Apoftlc expounds thefc words in this Senfe, 1 Cor. 15. and doth make this a maine difference betweene the firft man Adam> and Chrift the fecond Adam, that the firft Adam was onely a naturall Man endowed with a naturall living Soule; but to be a quickping Spirit , that is, to bee fanftificd by the holy Ghoft, and endowed with fpirituall life, is proper to Chrift in his creation, for in him the Spirit dwelt from his firft con- ception. Hence weelearne, That the image of God in which mans j)$[h-lnel was created, was onely naturall and did confift in naturall No fuper- fiftsy which naturally flow from his reafonable Soule, and not naturall in any fupernaturall gifts of "the holy Ghoft; as true holineiTe,Siftsintnc and the like: The words of Saint to fee what he* would call them,&c. And *ddam gave nanus to them all : but for Adam there iwM not found anhtlpcmettjor him* And the Lord ' ■ O a Cod 1 8 8 §odfore/aV> it Km not good for Man to be alone. God caufedadeepefleep to fall upon ts4damyandhe flept\and he toeke one of his ribs and made it a Woman, and brought her to thet Man, &c. Thcfc words, and the reft which follow in this Chapter, con- taine a particular defcription of the creation of the Woman, which before was touched generally and fummarily, flap. I. 37. in thefe words, Male and female created hee them. In this Hiftory of the Womans creation, wee may obferve three fpe- ciall things : Firft, the preparation to it, or the antecedents im- mediatly going before it. Secondly , the creation it ielfe. Thirdly , the confequents which followed upon it. In the preparation , wee may obferve three diftincT: things: Firft, Gods counfell and refolution for mans well being,?**/* 1 8: Secondly, Gods fitting of the LMan a work? to view the crea- tures, and toexercifehisreafon and naturall wifcdomc in na- ming them,?**/* 19. Thirdly ,thz inequality VjhichtAdam found in the creatures and the unfitness of them for his coavcrfation, firft-. Mofes brings in the Lord God confulting with him- fclfe, and according to his eternall Counieil concluding that it was not good for Man to bee alone , and refolding that nee will make an helpc meet for. him: For thefe words, And Q*d[aidy are not to be underftood of anyfound of words uttered by God; but of Gods eternall Counfell, purpofe , and fbrc-know ledge now beginning to manifeftit felfe by outward action and exe- cution, as a mans mind is manifeflcd by his fpeech. The things, which God foreknew inhis counfell, andpurpofed,aretwo: Firft,that it was not good for man to bee alone. Secondly, that hee All good, would make an he Ipe meet for him. Hence it may ieeme ftrangc ^oo/tT which God faith>tbat any thin8 wllicn ne had madc ^ould n°t be nottc^bce &°°^: ^er ^ n0t ^ce ma^C rnan **one *nd fingle at the firft? aIone:how. And did not hee make every thing good, efpecially man created inhis owne image? Was not the image of God, in which hee created man,fully and perfectly good? To this doubt I anlwer, that the Man was created good and perfect after the likenefle of God, and there was no defect i» his beingandjHbftance: But yet, as all other crcaturcs,though they were made gecd$ and there was no evill in themj yet they were not Mam Exaltation intended in his oreatioru 1 8 uotfotwdas man\ fo maa,though as hec was created in the image of God, was good, yea in good nefle farre excelled other earthly crtatures; yet hee was not lb good, but that hec might bee made more {rood, and created in an image of God more excellent then that wherein hee was firft made, even in the holy image of the heavenly Adam Chrift , which farre excels and is immutable: Yea, wee finde by experience that many things which are good in themfelvesy are*i man to an higher and better eftate then that«ca»0IV in which hee firft created him. For it is mod cieare and ma- nifeft, that Adam, being created in the image of God, inallup- rightnefle and perfection of nature; and having ail the vifiblc World to view, and to contemplate upon Gods wifedome and workmanfhip therein, and all the creatures to rule over, and all things neceffary for worldly delight , needed no more fox natural! and earthly felicity: But yet for all this God faid, it was not good that man fbouldbee alone ; that is, it was not good for that which God intended, that is, for the obtaining of etcrnall felicity in and by Chrift, and for the full manifeftation of God* goodncfleand gicryin and upon mankind. This is that truth, which is fo often teftified by our Saviour and his Apoftles* O J where i p o Nothing happens to the cmtm not foreknowne to God. where they tell hs , that God prepared a Kingdom* for hU eleft from the beginning of the World; and that as an ele ft number was chwicn in Chrift before the foundation of the World; fo Chrifts in- carnation* death, fetisf action and mediation were ordained be* fore all worlds, as Matth. a ? . 34. and Eph, 1 . 4. VJC i* Firft, this fheweth againft all Atheilis, Pagans,and Hereticks that nothing comes to pafle by chance, nothing without the rbrcfight and foreknowledge of God : but hec law before hec crea ted the Wcrld what fhouid befall every creature, and with- out his will permit ting, his no evil! comes to paffe,& without wil ordaining, and his hand working, no good can come to any creature; all things arc according to his foreknowledge, and thcreis no place for idlefuppofttions ofvainemen. fce 2t Secondly, as the wicked- may here for their terrour take no- tice,that all their evil deeds are forefeeneand foreknowne ofGod, and hec hath juft vengance laid up in ftore for tljgm: So the godly may comfort themfelves againft alt Calumnies, Slanders* and falfe witnefles- all are knowne to God, and hec will in the end make the truth knowne,and bring their caufe to light. ■0fe$. Thirdly, wee are hereby ftirrcd up to all diligence in Gods fcrvice, and that betimes, feeing God hath fo long before hand ordained and prepared all good things for us : All our time fpent in praifc and thanks before him, is nothing to the "time wherein hec hath (hewed love to us, in preparing good for us before and from the beginning of the World. D&r. 1, Secondly , in that it is faid, of man created in Gods image in full perfection of nature, that it-was not good 9 that bee Jbould bee alone\ Hence wee learne, that the image of God , and the ftate wherein man was firft created, is not abfolutely the beft which man can have; but that in Chrift there is abetter image, and a, more excellent ft ate and condition provided for him, which is bell of ail. This is folly proved, 1 Cor. 15. where the Apoftlc (hewes , that the image of the heavenly Adamis farrc above the image of the earthly, and that the Kingdome which is prepared in Chrift for the clevis fuch asflefi and blend, that is , naturall man cannot inheritee Yfe% Tfiisihcwcs, that wee gainc more by Chrift, then wee loft in Adam\ and God by mans fell, is become wore bountifull to man- Woman an belpe and furtherance to havsray happkes. i y i mankind: And wee who in Chrift have our hope, have no More caufe to repine at L>ods decreeing, willing and furferiHg of mans 8a'ne^ » fill, nor to bee impatient under the afflictions which thereby thcn Joft come upon us; feeing the end of all is glory and bliffe, and a ^ Ad*m« crowne too high and precious for Adam in the ftate of in- nocency. Thefecond thing in Gods councelland purpofc is, thathce will make an belpe meet for man. Here againe it may fee me Ilrange , that %y$dam Lhould need an helpe in the (late of inno- cency; for helpe is required when a man is in need, and wants necefTaries for avoiding evill or gaining iome good ; which Adam, being created in Gods image and having all the World at will, fecmed not to want. But to this I anlwere, that by an helpe here, wee are to underftand not an helpe to refill: any evill, or to gaine fome naturall good which hec wanted; but an helpe for obtaining an higher and more blejfed eftate, even the fvpernatti- rall and heavenly e'llate of grace and glory in Chrift, thejeed of the Woman : Whence wee may learne, That the Woman was created not to bee a fervant toman, D0%r;He to ierve his naturall necejfity; for hee needed no fuch hclpe Woman or fcrvice in that cftatc, being made good and perfeel with not made naturall perfection : but to bee an helpe and furtherance to hea- to bee a venlj happinejfe , and in things which tend thereunto. And al- fcrvam* bcit the Woman by being firjf in the tranfgreffion> and a meanes of mans fall is made in her defire fubjelt toman, and to his rule and dominion over her; yet by Chrift the promifed feedofthe WemAfZy fhec is reftorcd to her firft honourable eftate, to bee an helpe to man in heavenly things, and a meanes to winncman, and to bring him to God in Chrilt by her chafi and holy conver- fationy and by fhewing a lively example of piety, and of the true feare of God, and giving due reverence to her husband, as Saint Peter teftifieth, I Pet. i. 23. This Doclrine is of good ufc: Rrft, to teach men how to ufe vr and eileeeme their Wives, and wherein cfpecially to feckc their *c l helpe even in hcazenly things % and in earthly and temporall, fb farre as they fcrve to further them in fpirituall. If men could bee brought to underftand and beleevethis, they would bee carefull tomame in the Lord , and to match themfelves with O 4 Wives- i £ z Adams Nam ail no) on trim in nammg the creatures. Wives of the true religion , godly and vertuous , well ap- proved f#r piety , faith and knowledge , and truly fearing God. ffc 2. Secondly, to direct Women, how they ought to fb.mc,beare, and behave themielves towards their husbands; and wherein they ought to drive, ftudy, and endeavour to bee helps to them, even in the way to heaven; Let the daughters of the curfed Ido- latrous Canaankes beare this juft brand, that, like Iez.abciy they are ioares, and ftirre up their husbands to wickcdnefTe, and to Idolatry and cruelty. Iff £, To reprove Men and Women, who onely or chicfely feekc fiefhly, carnal! and worldly helpe, content, profit, and plcafure one from another, and in their mtituall fociety and conjugall communion; and fe quite fwerve and ftray from the rule of thisDo&rine; where wee have much matter of reproofe mi* niftred to us , both of men who take Wives according to their lull, and greedy defirc of wealth and riches, not for religion and the feareof God; or who make drudges and flaves of their Wives whom God made to bee helps meet for them; andalfo of Women who pvc themielves to bee no helps to their huf- bands except itbeeforthe W7orld, no furthcrcrs at all but rather pui-backsandhinderersinthe way to heaven,] and in heavenly and fpirimall things. Of giving The fecond :hing,in the preparation to th« Womans creation, names to |s,CTods letting of Adam a wor ke to vietv ail living creatures] and the cica- to employ his reafon and wiiedome in giving names to them. Where wee are to note and obferve, Firit, that here is no men- tion made of the living creatures in the Sea, but onely of thefc which God formed out of the ground, that is, beads, and cat- tell, and fovvics of the aire all which were ready at hand, and God might quickly prefent, and make to palTe before Adam all kinds of them, thathec might view and name them. Se- condly , wee here may obferve the intent and purpofeofGod in bringing them toiddam-, to wit, tnc cxerciic and triallof Adams naturaU reafon , wtfedeme, and knrtvledgc ; which were snade manifeft: by his giving to every kind fit names, which God approved and confirmed. Thirdly, the manifeftation of Adams wiiedome, and Gods confirming of his judgement, which Htyturail abilities cawiot/uflain aga'm/i Spiritual! emmies . 1 $)$ which hcc {hewed in naming every kind of earthly creature wich a flame agreeable to the nature of it. For whatsoever Adam called every living creature, that was the ntweofit^ that is, that name was ratified by God. Yea alio, becauie there was no uic of names, whereby the creatures might bee knovvnc to any other or revealed , ( there being as yet no man befides Ad«m lumielfc, nor the Woman yet made to whom hee might fhew them by their names) I am induced to thinke, that Adam gave iuch a lit and proper name agreeable to the nature and qualities of every creature, that the crcaturc,bcing called by that name, would come to Adum vvhenfoever hee called upon it; fuchwas the obedience of the creatures to Man, and fuch was mans wife- dome to rulf them, and fo excellent was his knowledge of their fcverall natures and qualities. From which obfervations thus opened weemay lcarne: That, in the i'tatc of innocency in the firit creation, m?.* had Qoclrivt-. . r > 8 riAturall kriowled^c cfzM naturall things,arifing and fprin- Mm pa- ging immediatly from his naturall foule, and the powers and fc&!" ■*■ faculties thereof, which were naturall principles created in him ; ^J^c"0*" he had no need to bee. taught by any inftrucror,™ any art or ' * knowledge lit ibv his ftate and condition , nor to learne by experience as now we 'doe fincc the fall. Ne wr,iceing Adim was thus perfeel in naturall knowledge cf p># ah things which concerned bis natural! u\ate and conditioned The bci^ ye: wss leduced by the woman ,& the ierpentrThis ferves to teach nawraU us, that no, ^aturall.kuowledge, gifts, and abilities can uphold knowledgt and mflainc a man againft ipirituail enemies, and temptations ; fa??0t U?* that power is propertp.fupernaturail grace , neither can natural! rcafon dive into the depth of heavenly and fupernaturall things. If naturall wit and reafon could have conceived the fpirituall meaning of the tree of life, and of the tree of knowledge of good and evil 7 ; furely Adam would .firft have eaten of the tree of life, and not by any mcanes have beenc tempted and drawn to eat o^the tree of knowledge of good and cvill : For he who was created good, could in no cafe wittingly have neglecled the tree of life, and delired the other upon any faffe luggeflicn. Wherefore let us not build upon nature , but wholly u$ongrace% f iatl:ings which concernecternallhte and heavenly happineffe, e< 1 9 4 The creatures no fit companions /or Mam. He that foiloivethnaturallreafon for his guide in the way to heaven, may eafily bee carried afide, and fall into the crooked wayes of errour,which lead unto hell, and fpeedily fall into the pit of dedruclion. The third thing to be noted in the preparation to the wo- mans creation is, the inequalitie which Adam found in all the creatures to be his mates and companions, and their unfitnefle for his convention to be an helpe meet for him: this is in thefc words, but for Adam t fare was net found an helpe meet for him* The words fecme to found , as if God had brought the crea- tures before Adam, to lee if either be himfelfe, or Adam , could find one among them all fit to bee a con fort for Adam and a meet help. But the purpoie and intent of God was toimploy Adams wit, and to take an experiment of it, as is before noted: And as for God, hee knew well enough what was to bee found among all the creatures , hec needed not either to fcekc for Adamt or to fet Adam to feekca meet helpe among them : Yea, heehadfaid before, I will r*ake an helpe meet for him. The mea- ning is, that when Adam had viewed and named all kinds of earthly creatures, hec found them all fofarre inferiour to him- ielfe , arid lb unlike in nature, that they could not all yeeldiiim an help meet for him. The word WEE which is here tranfia- ted, meet for him , fome tfould have it to fignifie aeainfthim^ which is moll abfurd; For the Woman was not made a perverfc creature to thwart Man; then (hec had beenc a Croffeandan Hell, not an help. Toftatns would hare this \Vord to fignifie contrary to him, becaufe the Woman in her naturali members or parts is contrary to Man; which is alfo abfurd. Neither doth this word fignifie as one before /#«*,that is, as Kimchi expounds it, as one to ft -and before him , and to attend him as a fervant; for then God would not have made her of his owne fubftancej but of a meaner and inferiour matter: But the word fignifics, aso«Luk. 1. lad verfe, to harden him and make him audere, and a fecond Eliab. This admonitheth us to edeeme the fociety of men as a yr€\ great blcfling of God ; and not to fct our delight on dogsjiorfes, ° hawkes , and hounds, more then in the company of men , as many doc, which is an argument that they are degenerate from the nature of men. Secondly, this difcovers the beaftly dotage of many Romifti Vfc zJ. Saints, and of the Monkes, and Anachorites of the Church of Rome, who count itan high point of perfection to live in caves, and denncs, and cottages in the wilderneflc remote from all tamanc fociety 3 and to convcrfc onely whith beads, yea and to. 1 96 - Of the matter of Womcms creation, was made. to preach unto them, as their Saint Francis is by them recor- ded to have done,and have called ravenous Wolves his bretheren, God made man zfociable creature t to delight in humane fociety, snd hath given him a mouth and tongue to fpcake his minde to others, who can with reaibn hear and underftand him. Hee who will follow thrift muft notlookc on his owne things, but on the things of others ; and muft impart all his holy me- ditations to as many as hee can, ifhee hath any in him: Other- wife hee hides his talent y and covers his candle umdtrabujbelly which favours of Satanicall envy , hath no rclilli of Christian kindneiTeand charity. Of die rib, I might here obferve the conformity of Woman in her na- whereof ture and frame unto man, and the fwect hannoay and concord JJ52J5- which, by the law of nature and creation, ought to betweene Man and Woman; but I have in part touched it before, and (hill have more occafion hereafter. I proceed to the creation it felfe, laiddownc in the 21. and nx. Verfes : wherein I obferve, Firft, the matter of which the Woman was made,to wit,/* Rib of the Man, Verfe 21. Secondly, the manner, Verfe 22; In the matter; Firft, it is fhewed, that God canfed a deep fleepe to fall upon Adam, fuch as makes a marl ienfcleffe of any thing which is done to him; fothe Hebrew wordnQ"nm fignifies. This fleepe was not naturally but an extraordinarie fleepe which God made to fall on him; a fleepe which came not from any violence done to nature but by the power full hand of God making man to fleepe quietly, fothat liee did not feele what, God did to him. Secondly, it isfaid, that in this deep fleepe God did take one of Adams Ribs, and clcfed up the flefi in fteadofit. Here divers queftions are moved by divers interpreters: 1. Whether it was one Rib, or a paire of ribs. 2. WThethcr it was one of Adams neceflary Ribs, one of the twelve, which every man hath naturally in his fide; or whether an extraordinary Rib, made in Adam for thepurpofe. .3 . Whether Adam was call into ftupidity to take away painc and feare,or whether for fomc other caufe. Somethinke, that if it was a Rib created in Adamabwe thi ■ ordinary number^ then Adam was made a monftcr. Others fay, that if it was an ordinary Rib; then Adam was afterwards a may- Cried 0) thz manner of IVonums creation. \$y med man, and wanted a neccflary naturall part. But. J conceive this to bee the truth: Firft, that it was but one Rib, or at leaft one pake ofRib$;fo ttetcxtarfirmes. Secondly, it was hot one of Adams neceftary Ribs, required to nuke hi;-n a perfect man; but a Rib above the ordinary num- ber, which God created in hereby hee hath taught us, that wo- wives *t men muft not bee too high and proud as the head, nor too low contmuall vafials as the feet , but conforts and companions of their huf- companu bands in the whole courfe of their life, partakers of the fame ons of our grace, and of the fame honours and dignities; yoke-fcllowes in m$* the fame labours and cares in this World, and coheires of the fame glory in the World to come. The wife-Man confirmes this fully by the defcriptionof a vertuous Woman, which is reformed after the true image, in which fhee was created, Prov. 31. For hee describes her to bee one who conforts with her husband in labour and provident care, and drawes equally with him in the fame yoke , and partakes of the fame honour, and refpeel: both in publikc and private. The holy Prophets alio and Ap6ftles fhew,' that the Woman is made to bee Mans in- feparabk companion, Mai. 2. 14. even the defire of his eye, and the;*j of his glory, -on whom efpecially hee fetshis mind, Eztch¥ 24 16. and that mans delight muft bee to have her continually at his fide, and her delight -muft bee to prefent hcrfeifb to his eyes as a looking-glafle, in which hee may behold his owne glory ^ even the image of God, in which hee was formed firft, ?nd iliec after him, 1 Cor. 7. 10, 11. where the Apoftle forbids the Wife to depart from her Husband, and the Husband to put away his Wife, and their defrauding one another of mutuall comfort by feparating and living apart. For as man is the image and glory efGod;fo the Woman is the glory of the Man, 1 Cor. 11. 7. in whom man may behold, as in a glaflc, the image of God in which hee was created. And therefore the holy Apoftles who were married, as Peter, and the bretheren of the Lord, in their travelling to preach the Gofpell, did lead about their wives, as Saint Paul teftirieth , 1 Or.y. 5. Alfo Saint Peter fpeakes plainciy to this purpofe, 1 Pet. 3.7, where hee in/oynes huf- bands to dwell with their Wives according to knowledge, giving honour to the Wife as to the weaker veffell, and as being co- heires of the grace of life- that is, as a man is indued with more knowledge , fo it is his duty to dwell and converfe with his Wife too Man and Wife muft faynttj draft undtr the fame yoke. Wife wifely as a man of knowledge: and as wee tender thofe ne- ceffary veflells which are uferull for us, and the more weake and brittle they are, the more wee take care for them, and have a csntinuall eye over them ; fo men ought to bee more careful! over their Wives, becaufe they arc the weaker fex ; and to give them more refpe39 honour and ftiield, and more to efteemc of them by having a conftant eye to wards them, and keeping them in their fight and prefence, as much as may bee- and fo much more, becaufe tfcey arc coheires of the or ace of life, and muft draw j oyntly together as under the fame yoke in the way to heavenly nappineffe. yfc i . This Doctrine of truth , written in our hearts in the creation , fnould bee a guide and direction unto us all in the whole courfe of our lives : It directs Men how to edeeme their Wives, and tobeare themfclvcs towards them ; and Women how to be- have themfelves before their Husbands 5 that the one ought not saft the other behind as an unfit and unworthy mate and com- panion : the Man muft not run too farre before, and leave his Wife behind , either in worldly eftate, or in grace and in the way to heaven; nor the Wife draw back and lagge behind, ci- ther through carelefenefs, or mean conceipt of her owne frame, nature and fbx ; but both muft draw cheeke by cheeke, and fide by fide,and by joynt ftrength and endcarour draw on,&pull,and put forward one another, as a couple that arc by the yoke which God impofed on them in the creation fait tied together. This G'flf. *i 1 6. is the will and law of God y and they that walke by this true rule, peace, profperity and bletfing fhali bee on them all their dayes, and theend of their labour (hall bee anctcrnall Sabbath in hea- ven. Yfe a. Secondly , it ferves to reprove the great corruption which is daily feene among Men and Women in this milerable World, bymeanes of which the World appearcs to bee very much out of frame. Some men, like Turves and Italians, make no account of their wives, but as of flaves to fcrve their iuft, and as foote- ftooles to tread upon, and trample at their pleafure. Some, like favage Indians, make them drudges to toile and labour for them as Oxen and Horfes, and to iervc them as fervams and (laves. Some account them vrcdte creatures , not capable of any great know- A mam Wtje nearer den bis mturall Parents* zo i knowledge or wifedome,and thereupon neglect the care and pains of inftrucling them,and teaching them, and imparting theij knowledge to them>& drawing and pulling them on in the fame way , and caufmg them to go on with themfclves in an equal pace. And £oagain,fome women efteemc their husbands as men that arc bound to lervc, pleafe,humour and flatter them in all things which they defire ; and that the mainc care of the man ihould bee to deck, adorne,and let forth his wife as his Idol/ in all coftly appareil, and toyifn painting , and vanities, as if fhee were made to feed his eyes with her ornaments,and vanifhing beau- ty. And on the other fide, tome out of a bale mind and floth- fulnefle thinke it belongs not to them to bee fellow builders of the family, equall to their husband in honeft care, labour and induftry for the common g jod of the family, or in grace and fpintuail gifts ; in all which they mull bee partakers in trwir meafure and proportion. Let iuch tranfgreflbrs of the law of nature bee allured , that as they come fhort of common humanity, fo much more of the grace and glory of God. The third thing in the biftory ofwomans creation, is the cwfequents of it, 3. Cmfe- The firft , that Cod brought her to the man, vcrf.2 a . querns. The Second, that Adam accepted her, as an help meet for him, 1 . that is,as his fecond felfe, a molt pleafingand delightfome com- £. panionof his life, and moft helpfull to build up mankind, ver.2]. upon wrhich Mofes by infpiration of Gods fpint, inferrcs by way of neceflary conclufion an excellent doctrine, which hath both a morall and propheticall meaning. "Firffc a naturall morall icnfe,to wit, Fir ft, that a mans w7ifc is nearer to him, and ought to be eftcemed dearer than his na- turall parents, and to her he mull cleave, though it be with ka~ ving them. Secondly that in creating the woman, and joyning her to man in marriage, God did prefigure and fore-fhevv the infinite love ^fChrifi to his Church, and the love of the Church to ChriJtyZnd the fpirituall and myfticall union which is between them ; as is noted £/>/;. 5. 3 a. The third confequent is, the nat^mefk of 'the man*nd woman, $, which was without/^* or any inconvenience in their firft creation before their fall, yer.i^ E«ueto A- dm, 202 Marriage the ordinance of(jQii i, "Firft,itis laid that God brought her to the man, that is, fo Of Gods foone as God had made and fcnnedhercfmansribjhe prclerw bringing ^ tccj her to him to be his wife, and ib an help meet for him ; wc muft not thinke that this bringing of her to him was onely a letting of her before h:s eyes,and (hewing her to his light ^ but that God withall declared to the man how, and whereof he had fnaie her, even of a rib taken out of him, and did offer her to ffin for a wife and cquall coniortjfo much the phrafe of bringing her to him doth import, From whence we learne, I hat the marriage of man and wife is the ordinance of God in I) Mr. I. the ft ate ofimoceacy^nd God is the firft Author of it, and the Mainagc firft match-maker between man and woman in therirft creation.' the ordi« Qur Saviour alio tcftirieth this in thegofpeii, Mat,i^,6. faying God tnat ty vertue of Gogs firft ordaining of marriage, man and woman married together are no more twxine, hut one flefi , And whatsoever God hath thus joy ned together '3r*o m*n ought to pnt afnndtr. r And there is good reafon why God fliould be the firft au- Kcaj.i' tkor of marriage j Becaufe it is the onely law full meanes of bringing forth people to God, and of propagation of mankind; and it is fuch a ground and foundation of the Church, that with- out it God cannot have an holj feed,o$ the Prophet intimates Mai 2.1 5 .which point ferves. F/e I Hrft, to (View that marriage is honourable in it felfe, in the na- ture of it, among all rkb and women of all forts,orders and de- grees, as the Apoftle teacheth, Heb. 1 3 .4. And the Popes and Church of Rome, in counting marriage a kind of fiefhly \uu cleanencfie, and defilement, difcover themfelvestobeoppofers of Gods ordinance, and violators of the lawof nature. tffi 2 Secondly, to fhew that the beft celebration of marriage is 0 when it is folemnlj celebrated^ and man and woman joy ned to- gether by Gods publike Minifters , who (land in the place of God, as Ambafladours,and are his mouth to bleiVe his people : For then God is after a fecondarie manner the author and match- maker; And his ordinance being thus obferved, and the marri- age bleficd by his minifters, there may be more hope of blefling upon it,and upon the parties joyned together. Yfc 3. Thirdly this Jn going about marriage men and women ougfn chiefly ^ " "* " i- i r- "i m > i »■. ■ — 'Toly«amk wilau>full9 202 chietly & fir ft of all to confult withGod,to looke up to him, & to ieekc his direction and afliftance by humble, fervent and faithfull prayers and iupplication.lt is onely he who knoweth fitted nut- ches and coniorts for every one,and can give to man an help meet lor him. Fourthly it diicovers to us the abomination, and unnaturall yj$ 4, tilthineffe of whoredomeand fornication, wherein men and wo* men do joyr.eand mingle themfelves together without God, the Divelland rkfhly luft leading them. No marvell that A- dulterers, whoremongers, and fornicators, are fo often in the Scriptures excluded out of the l^ngdome of God. Secondly, wee hence learne. That pure marriage , which is Dotlr. 2. Gods ordinance, is ofone man with oae woman, For ( -od had Marriage an excellency and over-pltts of fpirit in the creation; and yet hee mC*"°"c, made but oncWoman fox Adam who was butoneman;& wi^Pout oju^vv . that he might feeke a godly feed ^s theProphet imh%Alal.i. 1 5. Our man. Saviour alfo teachethin the Gofpelithataman ought to have wtt*/. r«if, but one wife while he and fhec liveth; and God from thchsgu^ ningi even from the creation, (lie wed that he did not allow Po~ Ijgamie. And in old time God tolerated it in fome of the Patri- archs and Prophets, nota\A thing naturally good and allowable ; but as a type and figure of ChrTft and his ieverail Churches, which,as feverall ipouies,he gathers to himfelfe out of lewes and Gentiles, Cant 6.8. This, being lb, tcacheth every man to bee carefull, circum- y& ipeel and inquifitive in choofing to himfelfe a Wife who is to bee his perpetuail confort and companion ofhis life. It is good counccliof a wife-Man, which he gives to all; that There ought much del berationto beeufedin doing a thing which is to bee done 0*ce for all, and if it bee dons amfie % can never bee amende 'd; And fil h is a mans taking ofa woman to oce his Wife, ihee is once Qkcn for ail, and during her life, hee may not feeke a better, nor can bee eafjd of his burden if fhec provcth fro ward, perverfc and contentious: hee who finds a good wife, gets a meet helpe and continuall comfort to himfelfe ; but bee who takes a brawling wire , puis upon himfelfe a perpetuail crolTe and cloggc. .Thefecondconfequcnt, is Adams free and willing accepta- ^; P a tiou 204 Marriage a free arid Gen% 24' * 8* And thcre is S00(i rea^on °^tnis 1 Becaufe, where mind es, hear ts,& affections are net united in two parties, they cannot delight to draw cheerefully under the fame yoke, nor bee an helpc or (tay one to another. Now a wife is ordai- ned of God to bee an belpe to her husband, and the dejircofhii eyesy and to draw with him in the fame yoke; and heeis to bee a [belter to cover, and a flay to uphold h-r all his life. There- fore reafan requires that marriage Oiould bee a free and volun- tary contract made with the well liking and mutuali conlent of both parties. ffe. This Do&rinc ferves to reprove divers forts of people, and A rcproofc to condemne divers marriages. Firft, marriages of Perfons under so many. ag€ % before the parties have knowledge and difcretion cither to make a fit choice , or to order their affections. Secondly, mar-- Fl?P?ly dtftres blinde guides to marriage. 205 marriages of wards, who have wives impofed on them under great penalties. Thirdly, forced marriages, unto which children are compelled by violent and tyrannicall Parents, orcrudlun- jutt. guardians, againft their mind and liking; on iuch marriages there can bee no blefling hoped for nor expected, but much mifchiefc and many inconveniencies, adulteries , and whore- domes, and many difcontentments of life, as experience teacheth. The fecond thing here to bee noted is Adams fpeech;7fe 2* is now bone cf my bone, and fie ft of mj flejh j &c. by which it is manifeil, that God, in prcicnting the Woman to him, did de- clare whereof hee had made her, and of what nature and kind * {hee was. Some ancient and moderne Writers doe gather from hence, that Adam was divinely infpired with the Spirit of Prophecie, and had undcrftanding of hidden myiteries,which hee had never feene , heard, nor learned from any; becaufe fo foone as God brought the Woman, hee could prefently tell -whence Jhec was, and whereof (hee was made, without any infor- mation. But this is a vainc and falfc furmifc; for no Prophet could at any time know and declare fecret things beyond fenfe andreafon, without revelatien either in a drcame, or vifion, or word ipeaken to him by God. To know mens fecret thoughts or doings without revelation or word from God, is proper to God, and to Chri(t,and to the Spirit, which fearcheth all things; undoubtedly therefore, when God brought the Woman to vf- dam and prefented and offered her to him, hee did withall^- clare how and whereof hee had made her, of the fame nature, and framed her in the fame image, as I have before touched: Tor, in marriage-making, there arefiich declar^ons going be- fore to draw affection and free confent, and cxternail infor- mations by outward meaacs; and this was a true platforme of marriage. Hence wee learne , That men and women rnufl not bee lead V)ottrine\ unto marriage by fecret infpirations , and divine revelations: What But by knowledge gotten by experience, inquiry and infor- Suljjcs mation. Lull and flethly defire arc blind guides to marriage; e^ as wee fee in the Sons of God, the feed of Seth, who by beauty n3gc# " were drawne to take to wive$ tte Daughters of men, who were P 3 of Vfe. %o6 ConhgaU affeflhnsjhmld 'be gromdedupon knowledge. ofCWscarnall and profane pollcrity , Gen. 6. i. and in Efaut Gen, 27. A wife was chofen for Jfaac upon knowledge and experience of her vertur, modefty, and hoffdtality, and there- fore God blefied the match. And Roaz, tooke Ruth to wifc,not for riches or kinred, but becaufc fhec was knowne a vertmus Woman, Ruth 3. 11. As this Doctrine ferves for direction and exhortation to men and women, to ground their conjugall affeclions aright upon knowledge, experience, and good information 5 which is a courfe molt commendable and agreeing to Gods ordinance; So alfo for reproofe and conviction of Anabaptifts, Enthufiafts, and Antinomians; fuch as John of Leiden, and they of his feci; the Anabaptifts of the family of love, who challenged women to bee their wives upon pretence of infpirafion and divine re- velation ; and, when they had fatisSed their lull on them, and were enraged with lull of others s did upon the fame pretence cither murder, or call them off, and take others; Gods wrath for this horrible (in and diforder purfuing them, and giving them up to monltrons and unnatural! lufts, and at length to mi- ferable deftruclrion. There arefome who too much refemble thefentifcreants, and hereby alfo are reproved; I mean them who, like luftfull Shechcm, upon the firft fight are fet on fire of luft, and are fo llrongiy carried by it with violence, that they mull have one another, orelfe they will dye or bee diftra&ed. Such matches and marriages for the mod part prove unhappy and uncomfortable; if any doe not, it is a great mercy of God, and a favour which ought to bee acknowledged with all thank- fulneflc. -, The third thing here to bee noted is the manifefl fenfe of Adams words, which is, that the Woman was not onely bone of 'ha bones , but alfo flejhofhuflejh; that is, Chee had both of his flcfti and of his bones in her concurring to her fubftance. Whence wee may probably gather, Zottr. l\ That the Rib of which the Woman was made, was not one bone, that is, an halfe Rib taken out of one fide* but bones , that is, a pairc of Ribs , or whole Rib taken out of both fides. The He- brew word '£!>>, that is, my bones, intimates fo much; and that this Rib was not a bare naked bone, but had fome flcih clea- ving Simiiitude of natures the beft ground of love. 207 ving to it, cecaufe hee cals her flejh ofhisfiefot as being made of hisflefizs well as of his bones. This is a matter of no great mo- ment; but, being a truth neceflarily implied in the words of the text^t may ferve for fpeciall ufe. Firit, to put us in mindc, that Adam^ the firft man, was the Vfe 1. common (lock and root of all mankind; and notoneiyall A- dams pofterity were wholly contained in Adam alone; but alio the fixtk woman, the Mother of us all, had her firft vitail life in Adam , and was a part of his living flefh and bones. And , as m the firft Adam all mankind had their naturall being: lb in drift all the cleft and faithfull have their fpirituall being and whole life , and even the durch, Chrifts fpoufe, the Mother of all true bclcevers, kath her being wholly from drift; and therefore to drift wee maft afcribe our whole foirituali being and new birth. The Father, by his Spirit (heel on us through drift, begets us to himfelfe of his immortall {ccd , his Spirit, to the lively hope , to the inheritance incorruptible and unde filed ^ that fadeth not away, refervedfor ns in heaven. Secondly, it ferves to worke conftant love betwecneman yre 2, and his wife, and to ftirre up man to love his wife as his owne itefh; and every woman to love her husband as every part of . the body loves the body whereof it is a part ; and alfo to pro- vokc men to love one another, as being a moft naturall affection ofone member to another in the fame body. As for them who are envious, and men-haters, and cruell pcrfecuters ; they are here difcovercd to bee children of the great man-murthe- rcr the Divell , and with him they {hall have their por- tion. Secondly, in that Adam gives this as a reafon of his free jy0ftr 2- accepting of his wife, becauie (hee is of the fame nature and similitude' fubftance, bone of his bones, and fit to bee named Wtf, w>-of manners many or as one would fay ajhe-man: Hence wee learne, that the belt the beft ground of marriage and band oflovc is fimilitude of proun<* ot natures and difpofitions , and unity of heart and fpirit, by which ' they are both alike affected. This is that which the Apoftle teachcth, were hee faith, Bee not unequal! j yoked; for what con* cord can there bee bctweene light and darknejfey righteoufneffe and unrifrbteoufnejfe ? that is , contrary natures and' difpofitions ? P 4 a Or. 20 8 Qrcum/pe&ion to bee ujcd'm the choice of a Wife. 2 Cor. 6. 14. Tlis rule ^Abrahams faithful! fcrvant followed in chuluig a wife for I/aaci as hee knew Ifaac to bee charitable and kind to Grangers and given to hofpitality , fo hee »adc his prayer to God to direct him to find a wife for him of the lame difpofition; and when hee found Rebecca to beefuchaonc by the entertainment which (hee gave to him being a ftranger, hee would not reft till hee had gotten the confent of her, and her parents, and friends; Gen, 24. The negle&of this rule God forbids in his law, and threatens with a curfe, Deut. 7. 3. It was that which made wife Solomony prove a doating ioolc in his old age, becauie wives of a contrary religion turned away his heartland made him build high pi aces. for Idols yi Kings u.Ahabs matching with le^abelan Idolatrous worfhipper of Baal, made him an Idolater and a flave, who/old himfelfexo all wickednefie when his wife lezabel ftirredhim up, 1 King. ai. 25. And Ic- hor am the Son of Iehofapioat King of Indah by taking to wife the daughter of Ahab of a contrary religion, brought mifera- blc deftruclion upon himfelfe and his whole family, 2 Cronv ai. 6, Vfe 1 . This Doftrinc ferves for admonition to all Men, to bee wary A rule for and circumfped in the choice of their wives-; and if they bee thufing. vertuoufly and pioufly affected , and have a defire to live in the feareofGod, and to build up a godly family, to have afpeciall eye and refpeel: of true religion, as well as of a good naturall difpofition, and good education and behaviour. A godly Man muft feeke a godly Wife, a kind and liberall Man a free hearted Wifejand a courageous Man a Woman of courage, that they may both draw one way. It is true, that fometimes in cafe of no* table infirmities bearing fway in Men , Women of contrary difpofition may bee ufcfulland fit Wives to correct, amend, or moderate their corruptions; a Woman of a mceke and patient difpofition may an wage the heat of her Husband being hafty and cholerickc , and fo bee an helpe meet for him. A- wife Abigail may prove a neceiTary & helpful wife to a fooliihiV^/, and by her wifedomc may overcome his folly, and by her liberall hand may make amends and prevent the mifchiefe of his churlifli- nefleBut it is no wifedome either in Man or Woman to runnc inch a dcfpcr.atcinzzard,in confidence of their ownc wifedomc, ver- Pi? goo J to h expetted from uneqaall Mi rriages . i op vertucor abilities, lor wee find by experiencc.and it is a thing commonly fcenc, that Men and Women, by rcaion of humane frailty and naturall corruption which remaine in the belt, arc more fubject of the froward tolca*ner*rverfeneiTc,thenby the wife,meekc and liberal! contorts to be drawnc from their folly, fury and churliiTmeiTe : and therefore though in cafe when an ' hard lot bcfals Men or Women, they mud make the beft they can of that which is too bad, in hope that God will blefle their vcrtuous and godly endeavours ; yet the bed rule which godly Ghriftians can obfervc in the choice of wives is, tocboois fuch as are like affected and vertuoufly difpofed as they themfelves are , to regard chiefely the unity of Spirit, ana the limilitudeof nature and difpoinion; which is a thing here taught by God in the creation and fir ft marriage between© Adam and Evab , the firft Father and Mother of all man- kind. Secondly , we may gather from this doctrine, that there can yfe u bec no hope or expectation of good from uneqnall marriages. And when men for carnall, worldly and politike relpects,yokc themfeives with wives of a contrary difpofuion and religion, daughters of a ftrangc God, and vaflals of Antichrift, there fc!- dome or never followcs ablefling. For juftitis with God, that when men and women walke contrary to God, and reject his right rule in their marriages, and in laying the foundation of their families ; God fhould walke contrary to them in their whole courfe oflife, and mould erode them in their endeavours, and bring their families to confnfion. The third and laft conic quent of the womans creation , 3, Confe- is , that they ivcre both naked , the man and his wife , and quent. they Tf ere mt aflamed , ver. 25. In which words , wee are not in any cafe to underftand by nakedneffe, either want of neceffary apparell , (for in the ftatc of innocency there was no need thereof, and therefore no want of any ) nor wy want of naturall abilities or vermes, needful5- for beau- of the a*. tyS comlinefTc, and ornament, or far naturall perfection ; All kedmfleof >uch naked nefle, and want came in by fin, and after their fall : Adm and But here they are kid to be ^r%^bccaufe they neither had nor L*c\ needed any cloath?s; or covering of their bodies, which wcrfl in -" all 2 1 o Of the natural! grace and beauty of our firfl fdrent}. all parts mo ft comely and beautifull ; Their skin was not rough, over-growne with hake like beaftsmor with feathers like birds,nor with hard Teaks like rifh.es ; but their skin,faire, white, and ruddic, was comely in it felfe, and beautifull to their ownc cycs9 more then all ornaments of filkc, fine linnen,and all jewels of gold and filver,fet with the mod glorious and precious Hones, of mod reiplendent colour and brightnefife. And their bodies were of that excellent temper and constitution, that they neither felt nor feared any diftemper of heat or cold. The aire and all the elements were tempered according to the temper of their bodies; and all things were pleafinc, wholcfbme, and delight- fome unto them ; and to all living creatures they appeared love- ly, and full of beauty, and majeftic. It was the creatures de- light to fee them, and to looke on them ; and it was their j oy to fee the creatures admiring them, and re/oycing in their fight and prefencc. And therefore there was no caufe or occafion of any iliame,or of any feare tofhew their fimple naked bodies, and to have every part and member openly ieene ; no uncom- iineflc which needed a covering , but all parts and members were beautifull in themfelves , and compofed together in a comely order and frame.This is the true fenfe and meaning of the words; Wherein we have this plaine doclrine, ^ « That the worke of God in the creation of our firft parents was The cr a' Per^e<^ without errour ; the image of God appeared in their tion pe"* bodies, and bodily forme and fhape; they were full of all naturall fed. grace, beauty, and comlineffe, in all parts and members from the crowne of their heads to the iole of their fecte ; the glory and wifedome of Gods workmanfliip iliined in them mod clearely to their owne eyes , and the eyes of all crea- tures. The truth of this appcares mod manifeftly in the words ; for, certainly, if there had beene any Icaft bleraifh or unfeemely member in their naked bodies,they would have beene afhamed to goe and appeare openly bare and naked without covering; therefore I need not ftand to prove it with many argu- ments: this one is furTictent , That all the forme, beauty and comelincfTe of the moft goodly Men and faireft Women that ever were, or arc in the World, gathered together, and com- pofed in the body of one Manor Woman; the goodly perfbnage of Mans rutnated body (hail be re»tuiUed m (Jinfl. 2 1 1 of Iofcph or ASnijah , the beauty of Abftlom and Abifhtg, and theglorv arid ccmlinefle e{ Solomon, and all other formes and beauties* named in hiftories, are but the mines, reliqucs, dimme jbaderves.-nd defaced firaps of that beauty and comelineile which was in the naked bodies of our foil parents, and in every part oft'. i 6 fcfcatk > i. And therefore our reafon and fenies may judge what comlinelle was in them. its point contidcred is or great force to provoke and ftirrc yret* up men to acknowledge with all thankfulncfte Gods bounty Acknow- to mankind in the firft creation; and how exceedingly they are iedgeGsds bound to love, and honour, and ierveGod for the naturall gifts bounty. & a nifties with which God at the firlt did fully furntfh rrtari;n6t onely for neceffitj and welbeihg, but alio for glory, beauty, or- nament and comeiinefle in the eyes ofall creatures. And al- though our firft parents forfeited theie blcflrngs by their diio- bedience, and have defaced by fin this excellent beauty: yetwee fee Gods goodnefte abounding to us in this, that hee imprints in many of us fome (lamps and foot-fteps of the image, in which wee were crested, that wee may by the mhk* which remaine, judge of the building of mans body, and of the beautifull frame Wherein God at the firft created us* Sccbn&hrj wee iftsy hence gather comfortable afTurance, yfcx} that ayGoel did create man in admirable beauty at the firrffn inChnft the creation, and made him comely in the eyes ofall creatures, the giory in ill parts of , fo that it was no fhame but a glory to ct our ,[)0- waMce naked- without cloathes or covering : So, much more, in d,r*j! j- the work of redemption and reftauration byChrift, Goi:; * can and will repaire our vile bodies, and reftorc ante t. their firft beauty and glory with great advantage, and make them like the glorious body of Chrifi , and reforms them after his heavenly image of holinelie, which fo f?.rre exceeds the firft ,e , as heavenly excels earthly, fpirituall and fupernaturall excels naturail, and incorruptible and immutable furpaffeth vhich is fading and vanilhing. For , the Worke ( >f r-.dem- [lauration is a worke of greater good neffcio men, then the ::rke of creation; and as it excels, fo m : eflFcd of it muft bee more excellent. In this worke God ftretchetln tent band, and all his goodnefle further then. 1 1 All mans infiftnitks proceed from hisfalL then in the creation; there hee created all things by his eter- nal Word the Son , and by. his Spirit working with him; but here hee gave his Son to bee incarnate, rtnd the eternall Word to bee made fiejh , and tofuffer and dye, and bee made the price and ranlbme of our redemption; and, for the perfecting of this worke, hee doth in, and by, and through his Son give and com- municate his holy and eternall Spirit to dwell in their earthly tabernacles, to unite them to drift in one body, to bring them to communion of all his benefits, and to renue them after his glorious image of true holincfle. Here therefore is ground of hope, and matter of rejoycing to all the cleft and faithfull, and. great incotiragemcnt againft all feare and fhame of wounds, ilripes, and all deformities which cruell perfecutors, and man- gling tyrants can inflict on their bodies. Tor the future beau' ty and glory which is purehafed for them by Chrift and pre- pared for them at laft, fliall cover, wafli away ,and utterly abo- liih all, when hee fliall appeare in glory. Yfe 3. Thirdly, wee are hereby admonifhed , that the diflempers-j deformities-, and all defects and infirmities, which appeare in our bodies, whereof wee may bee alhamed, are not of God the Creatour, but proceed wholly from our fin and fall in, Adam f and from our ownc furfeting and intemperance. . For^ God made mankind moft perfect in Soule -and Body, even 'with full perfection of beauty in the firft creation, ^as this Doctrine teachcth. And therefore fo often as wee are auSameo^pf |Our deformities and our nakedneflc ; let us with griefe^ remem- ber our fall , and bee much more aihamed of our (ins, .and lay the blame on our felves and not on the Lord God our Crea- tour. ChapJ Tkftate ofmrfirfl Barents before their full. 2 1 j Chap. XIV, Of the eft ate and condition of our frfi parents: In jive things. I. The bleffing offruitfulnejfe;Afpeaall bleffing : Vfes. Marriage fret for All men. Colonies, 2tDominion over all living creatures \Foure Requifites thereto. Degrees of it : Abjolute , and Dependent l Vnlimitedy and Limited. Reftoredin thrift .3. Food for man. Net the living creatures : in mnocency. 4. Mans habitation. Eden: What. Of the rivers. Twelve opinions about Vavadife. Of the two trees in Ptradife : }Vhy the tree of life. How of the knowledge of good and evil L .5. Of Gods image. ANd God blejfed them, and fa:d unto them, Be fruit full andmit!- Gen, 1. at; tiplj >and replenijb the earth ^ndfub due it > and have domini- on over the fiflj of the fea, and over the fowles of the aire f and over every living thing that movethupon the earth. Verf.iy.And Godfaid Behold^ I have given you every her be bearing feed which is upon all the face of the earth \ and every tree in which is the fruit of a tree y eel dung feed, to you it Jhall be for meat. Verf 30. And to every beafl and foule and creeping thing wherein there is life, I have given nreene her be for me at ;and it wnsfo. After the Hiftory of the particular creation of the Woman with the immediate Antecedents and Confequents thereof} The Jkecom next thing in order is the hiftoricall description of the (late and f"10/1.?* 1. . r r n -i r • 1 • .cut nrit condition of our jirjt parents in the Creation, in their integrity iJ^renl£:i and innocency before their fall and corruption , while Gods image imprinted on them remained perfe<5V,both in their Sonles and Bodies ; fo that they had no teaft blcmifn or infirmity m their naked bodics,whcreofthey might bee afhamed. In this their fir [Mate ofinnoeency there are divers things men- In f*v<;P3r*- tinned by Mofes, and hiftorically laid downeinthis Hidoryof uu the Creation, which are to bee unfolded in order. The fir ft is the blciTing of fruitful 'nejfe , wherewith God I* blefled them fo foone , as heehad created them male and fe- male: This is laid downe in thefe words, And G -od blefed them and J aid unto them, Bje fruit full and multiply } and rtflcwjb the Earth, f erf e :8o The 2 1 4 Qftk* HH kg nffwtfdnefje* 2, The fecond is the power and dominion which God gave them over the earth, and ov^ >ll. living creatures in the water, aire, and earth : this is in the laft ^ords of the Verfe ; and fubdus it, and \\slvc dominion over the fifhes,fowks,and beads. 3. The third thing is the bcuntifnll gift of all herbes bearing feed, dnd of all fruits gro-tvwg upon Trees y which God gave to mankind for bodily food, Verjez^. And his free gift of green herbe or graiTc for meat to the birds, beads^and creeping things, Verfe 30. 4» The fourth thing is the place of their habitations the garden which God planted in Eden; this is dcfcribed,C&*/>. 2. 7. and fo a-long to the 16. Verfe. \ 5,1 The fifth thing., which is the chiefeft of ail, and which is firfl ofali mentioned in the creation of Man and Woman,is the image of God in which they were both created: This requires a more large difcourfe for the undcrftaqding of it; and for thatcaufe I have deferred the handling of it to the lall place next before the conclufion of the whole creation, even his viewing and ap- probation of every thing which hee had made for very good, laiddownc, Verfe 31, Of the The firfl: is the blefllng of ' fruit fttfoeffe for the multiplica- blefling option ancj increafe of mankind, even to the filling and repltmfbing aeffc." " *f™* Etrth* anc^ tne fubduing of it* In defcrioing this blefling Mofes doth hcrfirltlaydownethebleffing in a generall word, faying, Godble fed them. Secondly, hee meweth more particularly wherein this blef- fing doth confift, to wit, in bodily fruitfulnejfe for the increafe of mankind,in thefe words, Be fruitful! and multiply. Thirdly, the aboundance of the blefling and large extent- of fruitfulneffe, even to the replenishing of the Eartb,mdfubduing of it. tirfr, whereas God is faid to blefle them, the meaning is, that God gave them the gift of fruitful™ ft, fo loone as hee had made them in his ownc image male and female: For the Hebrew word which is here ufed, figniricth firit and primarily tobotv the knee 9 or to hneele 4owneyQS appeares , Gen. 24. 11,2. WUKtte €hron.6. i^Pfalme 95.6. Dan. 6. 10. And becaufe bowing word fig* of the knee is a hind o? fubmitting and applying of the body in nificth. kind- Of the ji'trufutHo* of the Urord frtatfulnefje. 1 1 5 kindneucto (ome perfon, to doc him fomc kind and pleafing fcrvice, hereupon this word is translated and ufed in the Scrip- tures to (ignitie, l:irft Gods applying of himfelfcto men, and X» as it were boning downe from the high throw of his Ma jelly to fhew himlelfe kind unto them, by giving them many both earthly and fpirituall blcflings in this hfc;yea,and himfclfe with all his" goodncfl'e to bee their portion, abd to make them fully blefled in glory* Secondly, it if uied toiignifie mans applying 2.' ofhimfelte to God, by bendixg his knees and his fpecch to prat fe God, and to laud and exto/lhis name^nd to render p/ca^vg thanks to his Majefty, and alfo one mans applying of his fpecch to ano- ther ; and with bowed knees to falute him, as Gen. 24. 60. and Uw^.4. 29. Alfo the aclion of Parents, p<:blike Minifters, and fuperiour Perfons whom God hath let over others bowing downe towards them, and applying thcmielves to them to Willi all bleflings unto them, and to pronounce them blefled of- God,2& Afelchifedeci^ blefled Abraham, Gen. 14. and IfaacbU Jacobs Gen.lj. and Jacob blefled hts Sons, Gen 49. and Ad of:- blefled lfrael, "Dent. 33. In this place God is faid to M'fle them- that is,to apply himfelte to them, and as it were bowing downe kindly to §ive them a olefling. But becauie there are many blejjings which God beftowes on men; Some are natural], earth- ly and bodily bit fines; Some heavenly at: d fpir it nail-, And God Bodily blefleth men with bodily lie flings two wayes,and in a tw o- fold bleflings- reipcel; either by giving them gifts and abilities, as naturall °f cwo Xviledome and knowledge in their mindesj and ftrength andr°:ts* ability of body to doe fome naturall and morall worke; or elfc r* by aflifting them in the exrrciie of thole gifts and abilities, and a giving good nTu: and fuccefle imto them; as for example, ma- king their wifedome and knowledge effectual!, and giving good fuccefle to the aclions of them ; and making the ftrength of "their bodies, and their appetite, and aclions of generation fuc- ccflefiill to the bringing forth and increafe of children. Now wee are not to underftand any heavenly or fpirituall grace or gifts, butonely a naturall, bodily, even ability and ftrengdi of bedy and of nature for procreation of children and poftenty jit my defect or infirmity, or any failing cfthdr er.dea- froftrsting of the aftion of generation ; thus much is here *1 Bee fruitful I and multiply^ which in erlccl:, and in true fenfe and meaning is all one as if Mofes had faid. And God almighty by the eternal! Word, his Son did give unto them the blefling of fruit fulneflc, even mutuali affe- ction for procreation, and ftrengtb and ability of body to pro- create and bring forth the fruite of the body, that is, children in that image of God, in which they themfelves were made, and that according to their ownc will and defire without faifing, defect or infirmity. Here then wee fee this blefling was a perfect naturall blefling , even the perfed gift of pro- creation, for the multiplication and increafe of mankind. And thirdly, that it was a blefling of great meafure and aboun- dance, even fruitfulncffe and ability to multiply mankind to the replenijhing of the czrth^ndfnbdning of it, the next words fhe w: And repknijb the Earth, and fubdue it. The firfl: words, reple- nijb the Earth, doeplainely {hew, that God gave them the blefling of fruitfulnefle, and ability to multiply mankind un- till the earth were filled with inhabitants of the children of The canh, men. And the other yjovd9fnbdneity fignitiesnot taking of howfub. the Earth into pofleflion by violence and ftrong hand ; duedby as tnc word is ufed, Num. 32; 12. Iof. 18. t. 2 Sam. 8. Ii. Aim* where countries are faid to bee fubdmd by force of armes . *" Neither doth it fignific fubduing of the Earth by forcing it t» \ ** bring forth corne,herbes,and fruit trees by hard labonr,manuring, and'tillage: Eor, in the creation, the Earth was made frui. fill ofitfclfe, and brought forth aboundance ofallherbes, plants, and trees, freely, without culture or labour of man forcing it; and there was no creature to refill mankind , and to kecpe them out of pofleflion ; but the whole Earth was free for all men, and futficicntto fat is fie them with all things nccdfull. But here it fignifies mens inhabiting , occupying, and pojf-jfing ot the Earth, and that in fuch numbers and multitudes, as were then able to eat up the fruite of it, if man hadftood in innocency; and now are able fince mans fell, to till it, and bring it into fob/e&ion being curfed and made barren^ fb that no region or conn- Trocnation ofQildten afpeciali bttfmg. 2 1 country may lye defblate and barren without tillage and habitation or' men. This is the true fenfe and meaning oYthc words. Prom whence wee learnc 4. points of DocTrine: The firft, Voclr. c That procreation of children in lawful I marriage, is a fpeeiall blcfi Procrca- jing and gift of God, given in the creation for the multiplication1™ oi andiHcreaJe of mankind. My text here declares it to bee a ble£- £ ,ldr5.n : ling, and other Scriptures confirms the fame. TfMme 127. the buOiaj. Prophet David proclaimes children to tee an heritage which cometh of the Lord, and the frmte of the womb to bee hi* reward, find the Man to bee happy who hath his quiver fall offucharrowes, which are like ar rones in the hand of the mighty Alan, And Pfalme 128. 3. hce (aichj that this is a blejfingand hafpinejfe of the Man which fear eth Goi, and walketh in his wayes , that his Wife is as a fruitfull vine by the fides of his houfe, and his children tike olive plants roundabout his table. And as z_Abrah.ua the Father of the faithfull counted it a great defect, and want of a fpeeiall and principall out ward bleffing, that heed id goechildleft, and God had given him *ofeed, Gen. 15. 10 all Gods faithfull fervanfs did pray to God for lffueto themfelves ; and did wifb.it as a great blefling to others whom chcy love/ as wee ice in the example of Ifaac , Gen. 25. 21. who prayed to God for his Wife that (lice might bee fruitfull: O't^^fofes^Dent. i. 1 1. who prayed that Ifiael might bee multiplied a thmfand times more*. Of the ELders and People of Bethlehem, who prayed that God would give ijftte to Boaz of Ruth, and encreafe his family like the family of Pharez,; Ruth 4. 1 1 . OfHanah the Mother of Samuel 1 Sam. 1 . Of Zacharie and Elizabeth Luk^i. And all the godly Matrones,the\Vives of the^Patriarches, counted it their reproach ament Women to bee barren, and a great blefling to have chil- dren as wee fee in Jacobs wives, Gen. 36. 2 3. and by Hannah's teares, 1 Sam. I. This ierves firft to teach and admonifh all Men and Wo- jy^' men to feeke it as a biefsing fromGod ,and fo to efteeme it,and to ^ render unto God thanks accordingly, as Hannah and Zacharie \ and the bleiled virgins, as in their holy fongs moft evidently ap- peared]. If Men and Women could kave grace thus to doe, it would bee a fpeeiall meancs to make them refpeft their Q, chil- 2 1 8 Marriage free for aHtnankjnd, children, as great blcffings, and pledges of Gods favour; and to make them ftrive to devote and confecrate their children to God and his worfhip, and to traine them up to bee fit in- (Iruments of Gods glory, and pledges of their thankfulncfie to Gcd, Vfi 2, Secondly, it ferves to difcover thegrofleerrourand herefy of the Mankhaans; who held that marriage and procreation of children was zworkg of the Divell , as alio of fome Popes of SyAiiw* Rome, who held marriage which is honourable among all, and the bed unde filed, as the Apoftle affirmeth, Hcb. 1 3 . 4. to bee a works tfthe flcfi, which makes men unpleafing to God. The Lord defpiieth not his owne ordinance; and marriage is ordained by him for increafe of mankind, as this Doclrine teacheth; and therefore the opinion of thefe Hereticks and Popes is erroneous and abominable. Dcclr. 2. Secondly wee hence learne, that as the blcfling of fruitful- Mam age nefl'e was given to all mankind in the creation : fb marriage , free for ail which God appointed for the increafe of men en earth j is by the law mctl' of God, which is written in mans heart, and engraven in mans nature , free for all MenandWomen, to Ww# God hath given abi- lity andfivsngth of body f+r procreation and fruitfulnep , for in- creafe of mankind. As the text here openly exprefleth fo much, loin all the Scriptures wee have examples of holy men of all forts, even of Priefts and Prophets, not oncly allowed, but alfo cemmmdtd by God to take Wives and beget children , as Ifaiah cap. 8. y. Ezechiel chap. 24. Hofea chap, r, And the Apoftle commends it as honourable in all, Hebr. 15.4. AndtheApo- itles who were molt devoted to Chrijt, and to his worke, did lead about Wives with them, 1 (for. 9.5. And although in times of great trouble and perfecution raifed up againft Chriftianity, Wives are a great burden, and breed much care and griefeto preachers of the Gofpell , efpecially who muft bee ready to run and flee whitherfoever God cals them; and therefore in iuch cafes the Apoftle, byreafon of the urgent and pteffingnecefptj, holdeth it better for continent and chafte Men and Women to rcmaine unmarried, 1 Cor. 7. 26. And our Saviour doth approve, and wrell like it, in cafe when a mans heart and affection is fo extraordinarily taken up with the love of the Kingdome of he*- Mawiave free for ali mankind. 2 1 9 ve n, that liee is like an Eunuch without any dcfire or arrecTion of marriage, Matth. 15?. 12. Yet, wee have no word or pre- cept in all the Scripture to reftraine any Perlbns ofany order or calling from liberty of marriage. Saint Paul affirmes that he and Barnabas had power and liberty iri this kind, though they ulcditnot,i£V.9. 5. The coniideration whereof ferves : Firft, to teach Men and yrel Women of all forts to maintaine and retaine that liberty which God had given them from their rirft creation, and to admoniili them to be ware, that neither Satan by his fuggedions, nor any of his wicked instruments by their cunningly devifed fables, nor any mifconceipt of their owne hearts, doe lay a needleffe fnart upon their confeiences , and poflefTe them with a falfe opinion, concerning that liberty which God hath written in mans heart in the (late of innocency, which cannot bee taken away without violence offered to nature. They who are thus inftru&ed and fully perfwaded, if they doe marrie, they may have comfort in this affurance, that they are not out of Gods high-way , neither in this havelwerved from his perfect law, and rule of liberty. If they find many croffes in the married life, yet let them know , that they arp not enrfes laid on marriage tor an unlaw fulneile of it. If they doe live finglc to avoid worldly cares, and to devote themfelves wholly to heavenly thoughts and fpirituall cares for the Kingdome of heaven, they have more caufe to rejoyce and glory in the abound ance of Gods fpeciall grace to them , in that hce hath given them an heart to tbriake leffer blelUngs for the gaining of greater, and bringing of more glory to God. Secondly, this iheweth, that the Popes prohibitions of Prieits yre*' marriage, and the abfolute vowes of virginity and finglelife, Apamft' taught and impofed by the Church of Rome, arc curled and Popiftvir* corrupt inventions of msr% and diabolicall devices, yea damnable gmity and harepesy as the Apoftle callcth them, 1 Tim. 4. 1. and a Pet. 2.1. vowes' lor, though divers holy Men of God , to whom God gave power over their owne wi Is , and the gift of continency to ftand ftcadfaft m their owne hearts have ftrongly refolved to keepe their virginity and to live finglc, that they might apply them ielvcs to the icrviceof God and his Church with greater free- ly s dome. 210 Abjolute^vo^cs of noirgmity^c. DiafoHcaUdeViccs. dome from worldly cares, and have fteadfaltly held their re- folution, proving themfelves fuich as our Saviour and his Apoftle doe commend, Mattb. 19.12. and 1 Ccr.j. yet wee never read in Scripture, that they were commanded by God , or that they did bind themfe Ives voluntarily by an unchangeable voiv, or under any "execration to abftaine from marriage, and from pro- creation of children therein : but alwayes, without any abfolute neceffity impofed on them, remained at liberty to marry if jiift Ob. occafion were offered. If our adverfarics objecl, that the law of nature muft give place to the Evangelical I law, which hath greater promifes, and tends to lead men to fupernaturall and heavenly happineile; and that for Chr ids fake and his Churches •Aflfa good wee mult renounce liberty of nature : I anfwere, that the Evangelical I law doth not offer violence to the law of nature $ neither doth it abolifh any part thereof; but rather doth perfeli it> by giving men grace wilHngly to neglecl naturall liberty for the gaining of a better eftate: As for example, the law of nature requires that men love Fathers , Mothers , Wives, Children, and their owne lives , and gives them liberty to hold lands and houfes : bat yet when the cafe fo (rands, by reafpn of tyrannic and perfection raging , that a man muft either forfake all thefe, or deny Chrift, and renounce Chriftian religion; here a man ought to forgoe all for Chrift, as the Gofpeli teacheth: And yet the Gofpell never commandeth us to renounce Father, or Mo- ther, or Houfes, or Land, and the like,, and to.cxpofe.onr felves to death ,when we may, together with Parents,Wives,Children, and Life, ftill cleave to Chrift and enjoy him for falvation; yea it were frenfie and fury for any Church to impofe lawes on men for the hating of Parents, Wives, and Children, fbrfaking houfes and lands , and giving themfelves to death voluntarily when there is no inevitable neceffity laid on them, but they may li^e good and faithfull Christians, and yet love Parents, Wives, and Children, poflefle lands andhoufes,and live in fafety. Wherefore, though wee highly commend them who more zealoufiy fol- low Chrift, and forfake the World, and make fmall account of naturall bleflings in comparifon of fpirituall , but doe as Saint Paul did who made the Gofpeli free, and did not ufe lawfull li- berty, and power : yet wee cannot but count them execrable who l)efire oj Procreation in cur fir ft, Parents. 1 2 l who tyrannize and lay cruell fnares upon mens confidences, and impofe lavves, and vowesupon themfelves, or others, to forfake, and renounce utterly their lawfull liberty, and to bind them by that law and vow which either they mull brcake, or elfc fall into many wofull inconveniencies and abominable evils and mifchiefes, as wee fee in the Popes lawes and vowes; which have proved caufes and occaiions of fecret Whored omes , publike Stewes, many Rapes and Murders of innocents, to the ftaining and defiling of the whole Land. Thirdly, we hence learnc, that our fir ft par ents,in the ftate of l.Voti* innocency, had in them both the affection and naturall defirc to bring forth children , and to increafe mankind with all con- venient fpeed , God fo commanding them ; alfo they had all ftrength and ability of body to beget and bring forth , and there was in them no defect to hinder procreation for s mo- ment. The words of the text do plainely fhew this : And reafon Rfaf.i* grounded on other Scriptures proves it fully. F ir ft our firfc pa- rents were created perfeft in their £^,and God gave them the blcjfingof 'frnitfalftejfe^ow where there arc all natnrall perfecti- ons and abilities accompany with Gods blefling , there can be no hinderance of procreation, or any faUi«3in any naturall action therefore this Doctrine is manifeft. Secondly, all barrenefle and all multiplying and fruftrating^r^ cf conceptions came in as a curfc for fin, and upon the fall of our firft parents, as the Lord himfclfe fneweth , Gen.3.16. There- fore there was no place for it in the ftate of irwocency. Thisferves to admoniili us all fo often as we fee barren- yr€ z nefle in men and women, and mifcarrying wombes, and dry ' breafts ; to remember our fin and fall in our firft parents, and to grieve for our corruptions derived from thcm,and to hum- ble our felvcs under Gods hand. Secondly, to perfwade us, and to make us fee and beleevc J rr ■ that our firft parents did not ftandlongin their integrity and - ,2' ftate of pure nature -yea, that theydid not lodge therein one night as the Pfalmift fpcakcs,T^/.49.i 2. For reafon and common ex- perience do teach us,that man doth readily and without any delay follow his wil!,andthe affections which are moft naturall in him; Q 3 !• 222 Procreation the mojl naturalUEl. fo foone as reafon permits ; now the affection and defirc of procreation is mod naturalises all people of undcrftanding do know, and the learned do grant ; and his will mud needs be acknowledged ftrongly bent and inclined to it,becaufe God had commanded them to multiply and replenife the earth; and there was no reafon moving man to reftrainehis will and affe&ion,but onely till he had viewed the garden wherein God had placed him, confidered the trees and fruites of it, and received Gods commandement of abftaining from the forbidden trcc,all which mult needs be done before the end of the fixth day. And if man in the (tare of innocency "had k*owne his Wife , {heehad without faile conceived a feed pure without fin, and had brought forth children in Gods image perfect and upright • wherefore they did without doubt fall in the end of the fixth day , as I (hall more fully prove hereafter. Z)o#r. 4. Fourthly, wee hence learne; Tha't it is Gods will revealed The whole from the beginning, and his ordinance and law given in the earth given creation, that the Earth and every part of it ftiould bee free for to Mm. any manto pofieffe andinhabitit, untillit bee folly icpicnifhed withfo many men as are able to fubduc it by eating up the fruit thereof This text teacheth plaindy this point, by (hewing that one end for which God bleffed Man and Woman with fruitfulnefle, was , that they wight replenijh the Earth. And to the fame purpofe, thzPfalmift fpeaketh fully ^falrne 115. 10. The heaven and heaven of heavens is the Lords , hut the Earth hath hee given to the children of men : and Dent, 32. 8. it is faid, that God hath divided the Earth to bee the inheritance of the Sons of Adam. This truth the curfed Canaanites acknowledged by the light of nature, and therefore theyfuffcred Abraham Jfaac, and Jacob to fojourne in their Land , and there to live with all their families, to feed their cattell, todiggc wcls, and to fowcornc, and were fo farrc from driving them out, while there was roome enough, and they lived peaceably among them , that they entered into league with them, Gen. 14. 13. and 21. 27. and 26. a2. yfe r Pirft, this fcrves to clearc that doubt, and to decide that que- ' ftion and cafe of confciencc which is much controverted among ggdly and learned divines, and agitated in thefe dayes, to wit, whe. The Tbbole Earth ordained for mam habitation. 222 whether it bee lawfull, to fend people, and to plant colonies Oflearfia in the vail countries of the weft-Indies, which are not rcplc- polonies nifhed with men able to fubdue the Earth, and to tilt it: If wee into otIu bee Sons of Adam the whole Earth is free for us, io long as it paK$' is notreplenimcd with men and fubdued. The ancient (haggling inhabitants or any other , who have taken pofleilion before, they have right to fo much as they arc able to rcpleniih and fub- due, and bring under culture and tillage; and no other people have right to difpvjfejfe and expell them, or to dif quiet them in their poiTctfion, or any way to doe injury and offer violence to them, except they have iuch a cemmijfion and -warrant as God gave to the Ifraelites to expell the Canaanites^ but it is lawfull for any Sons of Adam by the law, which God gave in the crea- tion fas this Dodrine fhewesj to polTeffc and inhabitc the vafi places, and to fubdue the barren untilled parts. And much more may true Chriftians, who bring the Gofpcli of falvation and word of life among them, by a fecond right in Chriftj fettle thcmi«Wes there , and maintaine their pollcffion of thefe lands which they have rcplcnimed and fubdued by culture and tillage; and fo long as they doc their endeavour to convert them to Chriftby the preaching ofu^Gofpell, and to make them par- takers of the blciTing in him the promiled f^«cl, they defer vc to bee received with all honour of thofc favages who come by this meanes to owe themfelves to them. Wherefore, Let no man bee fcrupulous in this kind; but proceed with courage in fiich plantations, and with confidence of good fucceffe, and blefllng from God. Secondly , it difcovcrs great iniquity and injuftice in divers Vft i4 forts of men, Firft, in them who having gotten the firft polTei- Agamft' lion in fome corner of fomc great continent and large region, thre.« Corr* do challenge the whole to,themfelves as their proper right being ofmen» no way able to replenish and fubdue it; and by force feekc to *• keepe out all other people who come to live as neighbours peaceably in places nearc unto them, for whom there is roomc enough , and more land then they can (ubdue and ? cplcnifh. Secondly , in them who think it lawfull for themfelves to 1# invade countries rcplcnimed with men and fubdued, and by force to expell or bring in iubjeftion the old inhabitants with- er 4 out 224 CjGdgayt man 'Dominion over the crtaiwzs. out expreffe warrant from God • as the Spanyards did depo- pulate many great countries in tumeric* ^ and root out and deftroy the naturall inhabitants. Thirdly, in them who take poflefiion of lands to the ftraitning of the natives; whkh the naturall inhabitants without their hclpe can fufficicntly reple- nish.* and lubdue, and bring under tillage. In thelc cafes there is great injun" ice, and wrong offered to Gods law, which re- quires that as we would,that men (Tiould doc to us, fo we (hould doe to them, and ufe no other dealing: and they who thus tranf- greffethe bounds which God hath let in dividing the earth to all Nations and People, cannot juftly hope for Gods blefling aponthem. 1 1, The next thing after the blefling of fruit fulneffc', is the Lord- Dominion Jbip9 rule, and Dominion, which God gave to man over all living over all creatures; and that is in thefe words, Verfe 2 8. And have Domi- ,ivmg crea- niQn e^er ^ ^ 0jrf^e $€A^ a„d the forrles of the aire, andthebeafis cf the Eartb9 &c. For our full undemanding whereof wee are to inquire , and fearch out: Firft, -what things are neceflarily re- quired in perfect Dominion and Lcrdfhipover the creatures, Secondly , the divers degrees of it. Thirdly, •«« ^hat degree Do- tt-auifius minion over the creatures w^ given to man. Concerning the rlrft, There arc foure things required to perfect Dominion and Lordiliip over the creatures ; two in the Lord and Ruler, and two in the creature ruled and made fub/eel'. In the Lord 1. and Ruler there is required , Firft, Power and ability to order, rule, and difpofe according to his owne minde,will and pleafurc, 2. in all things, the creatures ruled by him. Secondly, a true right to ufe and difpofe them according to his owne will and pleafurc. 3. In the creature there is alfo required : Firft, a difpofnion fit- nefTe, and inclination to ferve his Lord and Ruler, and toyeeld to him in all things whatfoevcr hce fhall thinke fit. 4j Secondly, a bond of duty, by which hee is bound to obey his Lord, and ferve for his ufe, and iicccflarily to yeeld to him in all things. All thefe things arc neceffarily required in perfect Lordfhipand Dominion: And wherefoerer all thefe are found to concurre in the higheft degree , there is jnoft perfect Dc • minion; and where they are in a ieffer degrce^there is a lefler and info- to it. God alone abjolute Lord oyer tfa creatures . 225 inferiour Dominion; and where any of thefe faileth or is wan- ting, there the Lordfhip and Dominion faileth and is imper- fect: As for example; The Lord God, as hee is almighty and omnipotent , ib hee hath abfblute power in and of himielfe, and all ability to order, and diipofe, and rule every creature as hee hirnielfe will : And as he is lebovah, the author of all being, who hath his being, and is that which hee is abfolutely of hlmfelft without beginning, and doth create and give being it all other things-, ib hee hath abfolutc right to uk and diipofe all creatures according to his owne mind and will; and in thefe refpects hee is abfolutely called the Lord; and is abfblute Lord even in this confuiion of the World and all things therein ; as over all other creatures, fo over the rebellious Divell and all his wicked in- ftruments; and hath abfolute power to deftroy them, or to make of them, even contrary to their difpofition, what ufe lie will. And becaufe in the creation God made all things good and per- fed in their kind and nature, according to his owne will and wifedome, and every creature as it was good in the nature and kind of it; fo was it moft fit & inclinable to ferve for the ufe unto which the Lord appointed it in the creation: and as it was the worke of the Lords owne hand hy u\m brought into being out of nothing; fo there was a bond of duty laid upon it to obey the Lords word, and to yeeld to his will without any rehTiance or rclu&ation. And in thefe refpecTs Gods Dominion and Lordfhip was not onely moft abfolnte overall creatures, but alio moft fwet and lovely unto them ; even a moft loving and fatherly rule of God over them, and a molt free and voluntary fubjection and obedience of them to him, and to his will in all things. But now,ever fince the fall and rebellion of the Divell againft the light, and the fall and corruption of man, and the confufion which thereby came into the World; Though Gods powrcr and right (land moft abfolute and unchangeable like himfelfe, and hee both can and doth moft juftly over- rule the Divell and all creature which are moft corrupt and malicious, and makes even their enmity ferve for his glory, and for the communion of his goodncfle more fully to his eled: yet this power and right he excrcifeth not in that loving and fatherly manner over the rebcl- lioua- 2 t 6 SeVerall decrees ofVomimon. lions and difobedientcrcatures;but by juft violence and coaclion; by neceflity and ftrong hand forcing and compelling them to doc and worke, and to fuffer and yeeldunto, and ferve for thatuie, which they would not and from which they arc molt averie . And becaufc no other Lords have any fuch power or right over any creature, but all their power, and right is^given them by God, and is but an image and fhadow of his right and power; therefore their Dominion k not abfolute and m»}} pcrfett-% but fecondary and infaiotir, depending upon Gods will, power, and Degrees pieafure. Thefe things propoiedas grounds and foundations, wee may from them eahTy'obferve divers degrees of Lord lliip and Dominion. h The rirft and higheft Lordfhip and Dominion, which is moll abfaintc over all creatures is that of God, which, in refpe&of Gods power and right cannot becincreafed or diminished at all : For , as hee hath right,to doe with all creatures what hee will , beeaufe they are his owne, and hee gives them all their being ; fo he hath power as he is omnipotent,eiiher to incline or to inforce them to doe his pleafurc and to ferve for whatuie hee will. The Angels in heaven and Saints glorified and made perfecl,and all creatures in the ftate of innocency,as in duty they are bound to ferve and obey God ; fo they have in them a fitnefle and inclination to ferve and obey his will in all things tothevt- moft of their power; and therefore this Dominion over them is lovely and amiable, and is paternnm imperinm^ fatherly rule and Dominion over them. But the Divels, and wicked men, and all creatures corrupted are froward and rebellious ; and his rule and Dominion over them is, in refpeel of them, violtnt and compulfive ; and as a King he forceth them to doc what hee will, and compels them to lerve for whatuie hee will, andjufticc requires it {"hould bee fo. 2. The fecond Degree of Dominion is, when a Lord hath both power and right to rule over creatures, and they have an incli- nation and fitnefle to ferve and obey ; but ail thefe zizfrema. ftipenoHY Lard, giving this power and right to the one to rule, and difpoiing and binding the other to ferve and obey. Dominion j\^ delegated Lordfliip and Dominion, is either unlimited , unlimited. ' $r Vomtmon unlimited and limited what. 227 or limited. Vnlimited is that which is not confined to ibmc creatures, but is extended over all things in heaven and in earth; and it is a power and right to make them all fervc and obey him In all things, whatfoevcr hee will. This unlimited Dominion is«iven oncly to Chrt(lasMediatour;.who asheejs manper- fonally united to God, atid in his humane nature hath perfectly fulfilled the will of God, overcome all powers of d^arknefle, fotisficd Gods juftice, and redeemed the World, is exalted to Cods rirht hand9 as David foretold , P/alme no. 1. and hath *// fower in Heaven and in Earth given unto hims Matth. 28. 18. and hath a name given him above all name j, even the name and' title of the Lord Chrift, {0 that in and at his name all knees mull bow, both of things in heaven , and things m earth and things- under the earth, that is all mult cither voluntarily as they arc bound in duty, give all obedience and honour to him, and pray humbly in his name to God ; or by'his power bee forced and compelled to bow under him as a ludgeand yeeld to his will, Philip. 2. 10. 11. Limited Dominion is not over all creatures , but onelyover And limi. creatures of the inferiour World fifh, fowles, and beafts; newe all are yours, and yee are Chrift s, and Chrift is Cods. Over the creatures on earth they have that Rule and Do- minion given which is mentioned in my text; but with fomc differences may appcarein divers particulars. Firft, Adam had rule over them onely to order them, and make ufc of them for contemplation and delight,' Secondly, Adam had Rule and Dominion over them all in his ownc Perfon ; but the eleel: have now a general I right to all, but not a fpeciall rights every man in his ownc Perfon, to every living creature: They may make ufc of all living creatures which come within their fight and knowledge , to contemplate on them; but they may not take into their pofiejfionjxot kiil,eat, and tike Ipo ile ofany but fuch as are wholly loofe from other men, and What riobt an umtmeratt man bath to the creatures . 229 and which God by lawful! mcancs gives and puts into their hands. Thirdly, as Adam had power and ability to call and com- mand all living creatures; io they had an inclination and dilpo- frtion to obey him. But the cleft have not that naturall power and ability, nor the creatures that inclination; becaufe of the vanity and corruption, which (till remaines untill the full re* (hmptioncomC) and all things bee refrored, and all creatures de- livered frotii bondage of corruption, and reltored to the glorious liberty of the Sons of God^Rom. 8. 2 1 . So much as God in his wife- dome iindes fit for man in this eftate of grace, fo much power over the creatures hee gives to him ; and fo much inclination and fitnefle to the creatures. Secondly, to men unregenerate , Chrift hath purchafed and 2. procured a kind of common and fecondary Right and Domi- nion over the creatures; that is, both power and liberty to ufc them, lo farre as they icrvc for the common weale and order ofthe World, and the benefit of the elect. Some have poiTeiTion given them, and power over the creatures, that they may live3 and grow ,and continue in being till the time of their conver- iion and regeneration, when they rtiall have a true intereftin Chrift, and to all things in and through him. Somi wicked men, not elect,have them lent of God; and Chrift ha:h procured that they fliould have the ufe and poileflionof them, either for the good ofthe eleel who live among them,or the benefit of their eletl fticcejfors and chofen poftenty which naturally fhall come of them* , and to whom they fhall bee inftruments of natural! being. So long as unregenerate men have poflelTxon of crea*- tures either given by men, or gotten by induftry, labour and other meanes which are not civilly and naturally unlaw full, fo long they have Dominion over them, and power to life them joynea with civill right, which Gods law allowcsby the • procurement of Chrift and for his fake. I have a little digreited, and gone beyond my bounds in {peaking of this Rule and Do- minion as it is reltored by Chrift, for that is proper to the Rate of grace, and not tobe^ handled 11 nd«:r the creation. It is do- minium regiumy re gal I 'Dominion, or rather in part tyrannical I and violent, in rdpect ofthe creatures which are naturally k> averfc from 2 3 o Qoi the difpofer and di/pmfer of Ins creatures, from it, and their native inclination is quite againft it, in fomc mea&re and degree. j j j The third thing next in order after Dominion, is the food? The food which God allotted both to man and to orher living creatures of man in on earth in the date of innocency, exprefted Verfe 29. 30, 1 have the crea » oiven y oh every herbe, bearing feed, which is upon Earthy and every twn4 trcc 'ln which is the fruit of a tree yeeldmg feed; to yon it (ball bee for meat, 30. And to every beafi, fowle, and creature living on earthy 1 have given greene herbe for meat >and it was fo. Nowhere wee cannot underitand the creatingof heroes, trces,and grade, fit tor the ufe of man and other living things j that is rehearfed, Verfe 25. Nor Gods bduz direction of men and beads to eat of theie; nor anaturall appetite and inclination given to Man, and other creatures to affecl: and defirethefe things: but the words doe exprefle thus much, that God the Creatour is the oneiy Lord , and all power and right is in him to difpole and give them, and the ufe of them; and man and beads had no right to the herbesytreesyfruits^andgrajfey but of the free gift of God. The '9nrD , I give, or have given, doth fully exprefle a free gift. Ip that hee laith, that herbes, bearing feed, and trees yeelding fruit, Jhall bee to mankind for meat, and greene herbe or grajfe /ball bee meat to the U^fi^ andfowles, and creeping things which live on earth-, This fhewes, that man in innocency was to feed onely oniuch things, and as yet hee had no other meat allowed, and other living creatures did all feed on grafle> Hereby alfo it is manifeft, that all herbes, bearing feed, and all fruits of trees were wholfome food for man , and all green graffe for all other living creatures which move on the face of the earth: Otherwife God would not have given them to man and other creatures for meat. From the words thus opened, wee may obferve fome profitable indrucYions. Dottr. I? From all the words joyntly together, which fliew the Domi- God the nion which God gaye to man,and the food which he allowed both cnelyab. to nian ailcj other creatures; \Vee may learne,that God is foluteLord^g oncjy aD£0iute and fupreme Lord of all creatures, and no creature hath right to rule over others, or to meddle one with •another; but, by Gods free gift , our meat, our drink, and what- soever wee have in this World, God gives it freely to us; and wee God the ancty ab/olute Lord of all creatures. wee have no right to any thing but from him. If'mans wife- dome, power, knowledge, and ability to rule the creatures, and their fitnefle and inclination to obey him, had intituled him fuf- ficiently, and given him a true right, there had beenenonced of Gods giving this Dominion; and io if his appetite to herbes and fruits, and their fitnefle to feed and delight him, and the concord betweene the appetite of living creatures , and the greene grafle had given them a true right to it, what need had there beeneofthis gift, and that God fhouldfay, Behold I give to yen every her be and fruit far meat} &c. In that therefore thefc two are here recorded as free gifts, of God, this dodtrine flowes naturally from hence. And this is aboundantly con* firmed by other Scriptures, as Gen. 1 4. 19. where Melchifedcck^ Gods high and royail Prieit,inblefling Abraham, cab God the fojfejfour of Heaven and Earth; that is, fuch a Lord as holds in ins hand and poffeflion by an abfolutc right, Heaven and Earth, and all that is in them, fo that none hath any right to any thing in them, but of his free gift; And Dew. 10. 14. it is fa id, that the Heaven , and the heaven of heavens is the Lords, the Earth alfo with all that therein is. Alio T>falme 24. 1. the Earth is f aid to bee the Lords , and the fulneffc thereof \ the round World and they that dwell therein; and Tfalme 50. 13. the fo*fl« «fthcfdd>ycay and the whole World u mine faith the Lord, the fa ma alio is te- ftiftcd Pfalme 8p. Ii. and lob 41. 11. And lob confeffeth that all that hec had was Gods to give and take away- at his plea- fure,M 1, 2i.We have alfo a ftrong argument to prove this from the quit-rent which God requires, and men arc bound to pay to God , and to whom hee alTignes it in teftimony of their homage, and that they poffefle nothing, but of his gift as te- nants at will, that is, the tythes of the fruite of the Land, and .of the Cattell, and of all incre.ife, all are the Lords quit-rcnt,and were paid to God by all the faithfull, even to his Priefts and Minifters who Minifter before him, and have him for their portion, Levit. 27. 30. Gen. 14.20. and 28. 22. and Num. 1 8, 20. This fhewes, that God may law rally take away from wicked men, and appoint others to take from them whatfoever they :,ifhc beta plcafcd at any timej and it is no injuftice, neither have. 2 3 2 All Tbee have but knt m c/God. have they caufe to compiaine, becaufe they do? not acknowledge him their Lord, nor pay due rent, nor doe homage to him by honouring him with their wealth and fubftance. It is held to bee no wrong, but ;' Lift and lawfull for earthly land-Lords to ieaze into their owne hands, and take away from their tenants thehoLiies, lands and rarmes for which they wilfully refuse to pay the due rent, and wilfully deteineit; much more is it juftice in God, the chief e and abfolute Lord of all the earth and the crea- tures therein , to call: men outofthofe houles and lands, and to deprive them of ail their increaie and revenues, for which they refule to pay their due homage tythe and quit-rent to him, and to his Minifters and Servants, whom hee hath aflignedto receive them for his ufe and fervice. Vfi %• Secondly, this admonifheth lis to acknowledge, that all wee have is Gods, and all ourhoufes, lands, goods, and riches, are but his talents lent to us to bee employed, as for our owne be- nefit; fo for his glory chief ely , and the good of his Church. Alio itjuftly ferves to incite and ftirre us up to render thankj , praife, and due lervice to him for all, and to pray to him daily for a blefllng on our meat, drinke and all neceffaries , and to begge at his. hand the free ufe of his creatures, and a true right unto .them. yfe j# Thirdly, it ferves, to fhewGods %kq.2X mercy, bounty and fa- therly indulgence to us, in fuffering us to have and enjoy £o many bleflings and good creatures , which wee have forfeited by our finnes and doe daily forfeit by not ufing them aright, but abuung them, and neglecting to pay a tenth at lead for our quit- rent to God; yea, and all or the moft part, if hce requires it at our hands for the neceflity of his Church and themaintainanceof his truth.Ifearc,and juftly fufpec1:,that if we examine our felves* few will bee found among us not deeply guilty in this kind; as many other wayes, fo efpecially for Sacrilegious detaining of tythes and due maintenance, which God hath fcparated to himielfe for the upholding of his publikc worihip, and the preaching of his word, and continuing of a learned and faithful! laborious miniftery in his Church, j)6ftr i§ Secondly ,.. wTee hence learne, that in the &ztf ofinnocency 'man had no power over living creatures to kill, 5 md eat them; nei- .All creatures at unity before mans fait. % » * Neither did one bead devoure another and feed on his fleTh^ but the food of man was onely herbes and fruits of trees ; and the food of beafts and birds was the greenc herbe and graffe ofthe field, the words ofthe text ihew this plainely. And other Scripture* intimate fo much, that in thcflateofinnocency lyons and ether ravenous beafts did live on grajfe, and no creatures did hurt one another, as Ifa. n. 6, j0 and 65 21. where the Prophet defcribing the abotindancc of peace which lhall bee in the Church m the mod fiourilhing and happy times ofthe Gofpeil , and letting it forth by the ftate of innocency faith, that the Wolfe and the Lambe, the Leopard and the Kid, the young Lyon, Calfe and Fatl'mg, and the Cow and the BeareJhaU dwell and feed, and lye downe togethrr^ And the Lyon {hall eat graffe or ftraw like an Oxe or Bullocks , md they fh all not hurt ^ nor defirc? in all Gods holy mount aine; that is, men fhall not kill and eat up beafts, nor beafts one another. And indeed it is molt manifeft, that death entered into the World by fin and mans fall , Gen. 2. 17. and death came upon all by mans fim% Rom. 5. 12. and that the corruption, vanity and confuiion, which is among the crea- tures, did proceed and iflue from the fame roote, Rim* 8.20. And they had never groaned under the killing knife and [laugh- ter, ifmanhadnot iinned and brought them into thztfubjettion to vanity. Thisihewcs, that mans cftatc, wherein God created him yrffXm was a mod fwcet and happy eftatc, full of joy, peace, delight and contentment; and man had no want, nor any thing w hich hee could diflike; but all meancs to make him thankfuil to God, and joy full before him. The meat and food of man, and of all living creatures was iuch as the earth brought forth in aboundance by Gods bleiftng without labour; they needed not to feeke it by toile and travell ; it was plentiful! every where, and they had variety of all tilings which might give them content; there was no death', not fo much as of a creeping thing; no hurt, nor killing, no crying nor groaning under vexation; no cove- ting, matching and ravening ,cvcry creature had enough. And yet man by Satans temptation afpired higher , and fo did fall into want mifcry and bondage to death. His fall was ofthe Diveli and^ his owne fclfc, God gave no juft occafion. And R there- 234 Main nonrijJiment in innocency ^hat. therefore wcc cannot now under this corruption cxpccT any fteadfaft fatisfa&ion and contentment in this World, no wo ver- runne with confufion, nor in any worldly thine:. Let us abhorre our owne unfatiable defires , and watch over our wandring kids , and drive to keepe them under, left they make us further (tray from the right wayes of God, and plunge us deepc into per* dition. ffi 2. Secondly , this ferves to fliew , that with Gods favour and biefling, and to man fober, temperate, and of a good conflitutione the herbes , corne, and fruits of the Earth, and trees, are a fatti- fjing nourishment for this prefent life. It is not fifh nor rlcfh, nor all the dainties and forced dimes of the World, which can fo nonrifh and ftrengthen a man, as herbes and fruit could have nour idied our firft parents in innocency. It is not there- tore by bread ox any ftrong meat, .that any man can live or doth live, but by the word which Cometh from the month of GW,by that mans meat is bleffed to him and made a refrefhing nouri- shing and living food unto him. D&Ur. 3 . Thirdly , in that all herbes , bearing feed, and all trees y eel ding finite , are here faid to bee given by God as fit meat to nourifh man , and all greene herbe or graflc to other creatures; Hence wee learne7 that all fruits of all trees, and all herbes bearing feed, were wholefome meat for man, and all greene grade to beads in the date of innocency. All poifbnand unwholefome quality ,tade and fmell in herbes, plants, trees, and grade, which hurt man, or bead, came into the World by fin , and are bitter fruits of mans fall and tranfgreflion, and ofthecurfc which his difobediencc fcrought upon the earth. For all whatfoever God made, was good in it fclfeand evilland hurtfull to none; And if all herbes, trees, and grade had not be^ne good, wholefome and pieafant, God would not have given them for meat to man, or any living creature. Yje. The confideration of this point is of good ufe to keepe us from murmuring and grudging againdGod, as if hee had crea- ted the poifon of herbes, and unwholefomnefie of fruits, upon which men and other creatures forfeit even unto death and de- ftruftion. So often as wee fee any fuch thing happen and come to-pafle, or difcerne any ill quality, ta(le and fmell in herbes, and unfurfir- Mans habitation in mnocer.cypleajant, 235 unfufficicncy in fruits and herbes to nonrifh, and fee living crea- tures killed, and their flefh eaten for ncceility of mans nouriuV ment, let it put usinmindc and remembrance of our fin and fall in our firlfc Parents, from that integrity wherein wee and all other things were created. Let us bee aliiamed of our dif- obediencc which makes the ground curfed unto us. Let the groancs of beads ilainc for us, and their bloud fhed and poured out with Itrugling, and with cryes and iighes : Let the fb wre- neffe of wilde grapes, the loathfome finell and bitterneffc cf ibme herbes, and fruits, and the poifon of lbmc plants, all and every one fmite us with the light of our naturall corruption, and make us loath our (innes , and figh and groane under the burden of them, and labour to fubdue corruptions, and put away ourfinnesby repentance. The fourth thing, which I have propounded to bee confide- I V. red after the creation of man, is the place of his habitation Mans ha- in the ftatc of integrity , that is defcribed by A/ofes in the b'"cjon ir; fecond Chapter from the feventh verie to the fixtcenth. inaocenCT ss4nd the Lord, God planted a garden Eafrward in Eden , and qqt^ ^^ there hee put the mankind which hee had formed, 9. And out of the ground the Lord God made togrvyr every tree pic af ant to fight and good for food , the tree of life in the midfi of the garden, and the tree of knowledge of good and evilL IO. And a river went out of Eden to -water the garden, and from thence it was par ted^ and became into fower heads > &c% In the defcription, as it is here laid downc by Mofes, wee may obferve two maine things. The firft,thatGod beforehand provided a place ofpleafant habi- tation, and of exercife for mankind; and fo io jne as the male and female were formed, he placed them therein. This is plaineiy at- firmed, Yerfe 8. whereitisfaid, God planted a garden^ m^Verfe 1 5 . God put man into it to drejfe and keep it. The fecond is aplaine dcicription of the place in the 8. Verfe, and fo along to the 1 5 . Verfi. In the defcription it felfe , wee may obferve divers notable things. Eirft , that the place of mans habitation was mofl pleafant; z a garden, that is a plot of ground chofen out for pleaiure and K 3 fruit- what. 23 6 Ofthepkcc of Mans habitation in hmocency. fruitfulneffc , planted and beautified with all both goodly and fruitfuil trees and plants. 2. Secondly, that it vtzschofen and planted by GodbimfeJfe, and prepared and made ready for man, that fo fbone as they were Formed, hee and the Woman might bee put into it. 5. Thirdly, that this garden was fcituate in £<^*,that is,a region Eden, and country moft pleafant; for in the Hebrew text the name pi?, (ignifies pkafure and delight, 4« Fourthly , it is faid to bee Eaftward in Eden,znA that in a two- fold refped : Firft , becaufc being in Eden it was Eaftward from Canaan the Land of the Israelites, for whom Mofes wrote this Hiftory, and gave it to them, when they were come into the borders of the Land, and had taken poflfeflion of B afhan zndGilead. Secondly, becaufe it was planted in the E aft- fide of Eden towards the Sun-riling, which is commonly the moft plea- fan t place for fcituation. That Eden was Eaftward from Canaan in the land of Mefopotamia towards Babylon, it is manifefl by this , becaufe Euphrates was the river which went out of Eden^ and watered the garden : and Euphrates runs through the coun- try of Mefopotamta clofe by Babylon, which country when/*. cob journed unto from Canaan , hec is faid to come into the land9f the people of the Eaft, Gen. 29. 1. That the garden was on the Eaft-fid? of Eden; it appeares evidently by this, that the river which watered the garden, did run through Eden Eaftward towards Ajjyriah and. Babjlon in one ftreame or great river, and when it came to the garden it was parted and became foure ftreamesor chanels; one of which, to wit, that which runs by Babylon retaines the name of the maine river ,.and is called Eh— phrates^s appeares Verfe 14. 5> Fifthly , this garden is defcribed by the commodities of it; Firft, it had in it every kind of tree both pleafant to the fi$ht-y both the goodly Cedar which is faid to have beene in the garde* of the Lord, E&ch. 31. 8 and alfo good for food, that is, all trees ycelding fruit, Secondly, it had in it two Jpeciall fruit- trees, wtitcb were of lingular ufe ; the tree of life, and the tree of knowledge of good and evilL Thirdly, it was watered with a river which went out of Eden, that is, proceeded out of the Weft fart, of Eden 1 and watered it by dividing it fdfeinto/Wf/*- uerall Of the foure 1\tVers of the Garden of Em. 237 vcrall ftreames which did run through feverall parts of the garden, to moiften the ground, and to cherifh the roots of the trees; after which parting of the ftreames and running through feverall parts of the garden, not by any labour or art of man, but by Gods appointment fo ordering and difpofing them, they did not meet againe nor gather thcmlclves into one cha- nell; but ran apart from thence, and were parted, and became foure heads or ftreames running in foure chancls into feve- rall parts of the country , and into ieverall lauds called by feverall names The firft here mentioned is Pijhon, which takes a compafTe The rivers to the land of HavlUh, which is a countrie bordering upon the m lt* upper part of the Terjian Gulfe:it was firft inhabited by Havilah tneSonofC«/&, and by his polterity ; it borders on that part of Arabia, which Ifhmads pofterity inhabited, which wee call Arabia deferta. For wee read, Gen. 25. 18. that they dwelt from havilah to Shnr, that is, in Arabia defer ta-t and when Saul was fent to flay the Amale kites ,hee fmotc them from Havilah aithotigoefi to Shur, 1 Sam. iy. 7. that is, along the coaftsofthc JJhmaelites. In this land of Havilah, the text iaith there is good gold, and Bdtlwm, that is,atrea which yeeldsa whitilh gum, and alfo there is Onyx* ft one. ^»Thc fecond river, in Mofcs dayes, was called Gihon; and it 2. takes a comp3rTe toward the land of Cu[h, that is, not Ethiopia which is alfo called Ctijh, but that part of Arabia which borders upon Chaldaa. For ail Arabia and Ethiopia are in Hebrew called by the name of Ctijh, becaufe all thefe lands were inha- bited at the firft by Seba, Sabtah xRaam^h, Sabtccba, Sbeba, and Dedam, which were the Sonsof Cujb, asappearcs, Gen, 10. 7. And that part of Arabia which the Midianites inhabited , is rVEO called Ctifij; For Mofes his wife, being a MidUnitifi-woman PI#X. as wee read, Exod. 2.1s called a woman ofCn[h, Num. 12. that is of Arabia, not of Ethiopia as our tranllaters doe render the word. Third river is called Hiddekell& it is the ftrcame which gocth 3: Ealt ward towards AJfjriah, and runs into the great river Twis9 Which parts AJfjriah from Mefopotamia. And the fourth river is that which retaincs the name of * R S the 258 Saint Hteroms mm* s about the Garden of Eden. themaine river Euphrates, which in Hebrew is called Terah; becaufeit makes the land watered by it fruitfull above others. This is the description of mans habitation in the Itateof inno- cency as it is here laiddowne, and expounded by the helpc of • other Scriptures, and not according to the vaine conceipts of men which have no certainty nor truth in them. Before I come to obferve from hence any fpeciall point of inftru&ion, I hold it neceffary, Firft, to fhew the variety and multiplicity of vaine, uncertainc, and erroneous opinions of di- vers ancient fathers and other later Writers concerning this garden, and the particulars thereof before mentioned; all which are by certaine ground laid downe m this expoiition, and by cleare evidence of Scripture and ftrong reafbns eafily con- futed. Opinion i« Firft, Saint Hierome, being milled by the tranflation of A- quila, which runs thus ,GW had plated a garden from the beginnings doth hereupon conclude, that Paradife was planted before the Com/iem* j-ieavenand Earth were created; which Opinion is moftridi- u® z culous, and contrary to common fenfe and reafon: For where there are trees growing out of the ground i and rivers and ftreames watering them, there maft needs bee ground and earth. It was imporTible for trees to bee planted and to grow out of the ground before apy earth was created. Wee here may fee, how wile men may fometimes build caftles in the aire, and that the mod learned of the ancients have their errours; and hee who was counted the mod learned of all the Fathers in the Hebrew tongue 3 doth here miferably miltake the Hebrew pnrafe; For though the Hebrew word CTOpo Mikedem> which is here tranllated Eajlward^ or on the Eafl-fide, when it is fpoken ofGodorotChrid, doth iignifie in the Prophets fro?n ever- ladings or from eternity, as Mich* 5.1a. Bab. I. 12, and Pfalme 74. 12. And when other things arc faid tobec Mikedem, the word Signifies either from -eld time , or from the dayes of old , as Pfalme 77. 6. and 143.?. where David faith, I will remember :'-,: dayes of old \ and Nchem. 12. 46. from the day es of old, even from David and Afaph they were chief e of fingers: Yet fometimes it fignities Eafiward, or on the Eafl-Jide^ or from the E aft, as aopeares rnoft plaincly, Gen, 3,24, where it is ufed to fignifie the Sever all opinions concerning the GirJm of E Jen. 229 the [Eaft-fde of the garden where God placed the Cher hi m; \ Gen. 12, o . where i« is faid, that- Abraljam came to a mount which was Eafiw^d of Bethel y and had A ion the Eajhjia?, and fo undoubtedly it is ufed in this text for E aft ward > as our tranfls- torstruely render it. OrtgenmdPhilo Iudtttt lii\demknd. opine, did conceive P a, opinio < radiie to bee no earthly or bodily place, but to bee jprituaUy uxderftoody which opinion Epiphamut proves to bee agsinV reafon: becaufe trees growing out of the ground, and rivers, fhew that it was a garden planted on the earth, and earthly no* ipirituall. Some have held, that the whole World was Paradifc, and that c<; this garden did extend it folic over all the earth , which then was wholly a place of pleafureand delight; which isalfovery abfurd, for then Adam had bcene cafi out of ih? ivhole earth when God calt him out otthe garden,. and the land of C7*/5, and of havilah^md Ajfyria, towards, which the rivers did run aftev they were gone out of the garden , had beene Out of the World Beiides, wee read in the Scriptures, that Eden,[n Which the gar- den was planted, wasafpeciall country in Mesopotamia, near c Har an and GoK.an, and the people thereof did trade with Tims, 2 King. 1 a. 12. and Ez,ech. 27. 23. Ephrem held it to bee a remote place beyond the vaft Ocean Sea, Opinion 4 . and unknowne tons. Damafcene in his book 2 defide, chap. 14* held it to bee a place Opinion ?. higher then all the earth* ■ Beda and Rupertm held it to bee a place next unto heaven , Opinion 6, reaching up to the Sphere of the Moone- Alexander Hales and Toftatus thought it to bee a place in the Opinion 7, becauic there was the Kings forrcit of goodly Cgdars, which is called Paradife, Nehcm, 2. 8. and there is a R 4 towne 240 Sever all opinions concerning the Garden of Eden. townc called by the name of Eden and Paradife^ which is men- tioned as foinethinke,y4«wj 1.5. Opinion 11. The Opinion of Bon avert ure is,that the place of it is under the ^4iqmmcl'ialL Ophiionli. BelUrmme in his bookc de gr/tti a pr/mi hominls> chap. lo. con- ' fefleth, that it muft needs bee an earthly and bodily place plan- ted with trees; but farre remote from knowledge of men , and that no man can define where it is; thatk was not deftroyed in the general! deluge and flood of Noah, but remaines to this day; And that Enoch and Eliah were tranflated thither, and there are kept to fight with Antichrift in the end of the World. This Opinion is contrary to truth, and contradicts it felfe. Firftj, the Scriptures teftifle, that Eliah was not tranflated into an unknowne place on earth, but went up to heaven in a firie chariot. Secondly, tnat the waters of Noah's flood did prevaile 15. cubits above the higheft mountaines. And therefore if Paradife was an earthly place, as Bellarmlne holds, it muft needs bee deftroyed in the generall deluge, Gen.j. 20. Yea, if Paradife had beene preferved fafe from the flood, it had beene needleflfe and vaine labour for Noah to build fuch an huge arke. God might have faved him and all the creatures with him in the garden of Pa- radife. Thirdly, Mofes doth here pfainely define where this garden was, and whofoever with underftanding reads this Hiftory, may eafily define where it was. But where it is now, none can define; for it is deftroyed, and onely theplaceof itre~ maines flill. But, not to trouble my difcourfe with particular confuta- tions of thefe ieverall opinions; the very text it felfe, and that cxpofition which I have made of it by the hclpe of other Scriptures, doth as it were with one blaft blow them all away likecbaffe, and with one ftroke dam them all in pieces. For this text tels us, that this garden was planted in the earthy and God made the trees in it to grow out of the ground', that the ipeciall place of the earth , in which God planted it was Eden, that is, a place in Mefopotamia and Babylonia, knowne by that name, and mentioned by Rabfhekeh among the countries which the *s?ffyrian Kings had conquered, fcituate betwecne Iudea and JJfjrisi, and nearc unto Affyriah, 2 King. \y. 12. and by The be(l mens opinions mctrtaine. 241 by Ezckiel, cap. 27. 33. mentioned among the countries and cities, which trom Mefopotamia did trade with Tjrw. The text alio tels us, that it was iri Eden Eafiward, or on the Eaft- fidc, watered with a river which came out of Ed;n from the other part thereof; which river having divided it fclfe into foure ftreames, that it might run through feverall parts of the garden and water it, did no more meet in one, but from thence, that is, from the garden was parted, and became foure fpeciall rivers, taking their courfe and compafle towards feverall lands; to wit, Pijbott to the land of HaviUh, Gihon to the land of C«/&, Hiddekel, to the land of Afyriah, and Euphrates through Ba- ty/oniaand Chatdaa; all which are to Iewcs and naturall Ifrae- lites ( who ever fince the captivity of Jfrael to JJfyriah, and of Indato Babylon doe live a difperfed and fcattered people in thofe countries ) knowne by thofe old names to thefe dayes, as appeares in the Itinerarieof Benjamin Tudahnfis the lew, and divers other hiftorics. Now thefe things being plainely laid downcinthetext , explained by other Scriptures; the places* and rivers being often mentioned in hiftories, and knowne to the Iewes who dwell in thofe parts untill this day ; there is now no kaft colour or u\ow of rcafon left for *he divers opi- nions before rehear fed; they all appeare to be vaine & erroneous; the manifeft truth of this text overthrowes them all at once. And now from hence wee may learnc a profitable point of in- ftru(5lion. vi*» That nothing is more vaine and uncerraine then the opinion of BoUrinei witty and learned Men , both ancient Fathers and later Writers Bcft mens and Schoolemen, while they follow their owne reafon, & their opinion is owne witty conceipts without warrant from the Word of God. uneertamc, There is no furecr certaine ground which a man may fafely reft upon for the right underftanding of the Scriptures, but onelythe word of God it fclfe, either ipeaking plainely in the very text it fclfe, or by other places and teftimonies which are more full and plaine, compared with the obfeurer texts. By this meanes onely the Spirit o'f God doth enlighten our hearts and underftanding to know infallibly the true fenfe and mea- ning of them. Befides, many other proofes which ferve to con- fkme this, which I omit as not necefifary at this prefent; wee have. 24 1 ®ne Scripture kjl interpretedby amherl have a firme argument from our Saviours owne words, Iohn i60 ver. 1 3/ 14. where hee laxch , that now under the GofpelWfo Spirit fpeak^s not of him/elfi ( by fimpleand immediate infpi- ration without any word, as in the Prophets of old ) but what" focver hee pall he 'are , that pi all heefpeake^ and hee [ball take of mine and pj all pjew it unto you-, that is, hee ihall infpire and enlighten men, onely by my word which I have fpoken with mine owne moutb,and by theProphets and holy Men of God who have prea- ched and written. Alfo our Saviour andhis Apoftles,by their eon- leant praclife did ihew, that the fure ground of expounding and undcritanding the Scriptures in any obfeure places, is ,the plainer text and word of Scripture in other places. For they proved the truth which they preached and wrote in the Gofpeli by the Scriptures of the Law and the 'Prophets, Vfi, Wherefore let us not build upon the wifedome of men, nor upon the fmooth words of mansreafon ; but on the word of God proved by it felfe , and made plaine one place by another; Let us hearken to fuch preachers, and follow them as the fureit guides, who make the ^Scriptures by themlelves plaine and ma- nifeft to our underfhnding. As for them who can give no better reafon for doctrines of faith, hut teftimonies of Fathers and Schoolemen, nor follow any furer guide for expounding of Scripture but expofitions of Fathers framed by their owns conceipts, not proved by plaine texts ; let us not build too much upon them. And , above all, Let us hate and abhorre the pefti- lent DocTrrine of the Romifh Doctors, and all the Popiih fa- ction, who make the Canons of Councels, the opinions of Fa- thers, and the Popes determination , the onely fure grounds whereon men ought to build their underftanding of the Scrip- tures and their behefe of the word of God. Of the tree Another, and a fecond thing which comes here to bee more ot life, ai-i.l fu'jy opened over and befides the diveriity of opinions, is the the lK^z^ tree of life ^ and the trie of knowledge of good andevill, which are Cf good* ^'ftid to becinthe midfl of the garden. Thefe two trees are here- andcvill. fa tnc hiftory marked out and diftinguiftied from the reft of the trces,as being let apart by God for another ufc more then meere naturall.. Concerning thefe trees, there are divers and feverall opinions of ancient and moderns Divines. Firft, Of the Tree of life. 245 Firft, concerning the tree ofltfe. Some tbinke it had a nam- Why the rail power and vertuein it to make mans body lively , and to "ccofhfc? keepe it from all wcaknefle, decay and mortality, till hce mould l * bee removed to heaveiv.this is the opinion of Scotns and tAqui- »^,\vith others. Some thinke, it had power and vertue in it to make man im- zl mortall, and to preferve him from death for ever, as Toflatmi and that, if a man had once eaten of it, hce would not have dyed, but fhouldhave enjoyed fuch immortality, as wee have by Chrift after rhelaftrefurredion. - Bonaventures opinion is, that it had fuch vertue and power 2; in it not naturall, but iupernaturall. But theie opinions arc moere humane conccipts contrary to reafon. For firft, the fruit of a tree,which is pulled off/raten^igeftedaand fo changed from that which it was in a bodily nutriment by the operation of mansfleihly ftomack, cannot in any reafon bee eenceived to have naturall power in it to give that to man which'tt felfe had »ot,to wit4immortality & immutability. It is a true? ulc,that no naturall thmg can worke beyond the mturall flrength of it^ neither can it give to another that which it felfe hath not at all; and this tree had no immortality, for it was deftroyed with the garden irt which God planted it. Secondly, fupcrnaturall power and vertue to give lire is the proper vertue and power ofChriftand of his Spirit whichworks in men, and derives life from Chriffc to them: but- there was no fuch communion of the Spirit, nor any fuch operation of the Spirit in any earthly creature before Chrift was promifcd; fuch arTiftance and operation of the Spirit is proper to the elect of mankind,and came onely into the World by Chrift,as the Scriptures tcftifie. There are divers learned men of better judgement, and they 4, hold that this tree of life is fo called, not for any vertue in it, cither naturall or iupernaturall ; but becaufe it was given of God a Sacrament and fcalcof life toman, and man wastoeate of it , not for bodily food onely, but that by eating of it hec might bee, as by a pledge from God, aflurcd that he fhould by God bee upheld in life; and alfo might bee admonimed , that his life is upheld not by any power in himfelfe, but by covenant from God confirmed by this fcale. But 244 Tb* ^m °ftfe wjywbole of Qbrifl. Ofwhat But thefe differ among themfeives , concerning the life life whereof it was a feale and pledge. i# Somethinke, it was a ieale of that prefentife which Adam had i which in it felfe was mutable, a. Some thinkc,it was a feale of a better life, even of immortality and life immutable, which Adam iliould have obtained by con- tinuing in obedience for a certaine time. $. Others thinke, tbat it was a Sacrament , that is, an holy fignc and ieale of Chrift who is our life, and of that fpirituall life which wee have in him: thus Junius, and others of our late Writers. Nov/, to declare in few words what I conceive to bee the truth: Firft,I cannot conceive, that there were any Sacraments given to man before the promife of Chrift, and the revealing of Godspurpofe and counlelL in him: For a Sacrament is an out- ward element or vifiblc thing confecrated by God, tofignific and feale heavenly and fupernaturall things* and grace fpirituall and invifible: But heavenly and fupcrnaturall things, which be- long to eternall life in Chrift , and fpirituall grace, were not revealed to man in the ftate of innocency, before the promife of Chrift, which was made upon mans fall ; Therefore there was then no ufc of any holy ligne, or pledge of fupernaturall grace, or of any thing which wee obtaine from above in, and by Chrift. The tree of life could not bee any Sacrament, figne or fymbole of Chrift, or fupernaturall life in him. All that I can conceive or affirme with any warrant from the Scriptures is this, that the tree of life had greater and more excellent naturall vertue and ftrength in it then other trees, and the fruit thereof W&morefweet, lively and nourijhing; and by this meanesit was more fit then -other trees to bee not onely a fignc, fymbole, and pledge toman, whereby hee was to bee admoniilied that his life was to bee upheld by his obedience to God, and depen- dance upon him; and alfo to bee aflfured and confirmed, that God would uphold him in life: but alfoa feale of the covenant of works, whereby hee was to bee fctlcd in that ftate of life, wherein hee was created. I confefTe, that the wifedome of Cod (that is Chrift as hee is made untPus of Cod wifedome) is called 4 tree e-f life to fuck to lay hold on htm9 Prov, 3,18. and the fruit e The Iree of Knowledge of good mi eYill. 245 of the righeow,(th2t is ctcrnall life,and all fa vingbleflings, which arc the fruite which the righteous, /uftirled and {anftificd in Chrirt, doc enjoy ) is called alfo theme of life > Trov. it. 30. Revel. *. 7. and d wholefome tongue , that is, the healing and faving word of the Gofpell, and other powerfull meanes of falvation are called 4 tree oflifcfProv. 15.4. and Revel, 22. 2,14. But ail this is by Way of aliuiion, and tends to teach us; not that the tree of life inParadife was a Sacrament of Chrift , and of faving grace and ctcrnall life in him; but,.that as that tree was a pledge and meanes to confirme man in his naturall life; fo Chrift and his graces, and his holy and healing word, are the pledges and meanes of heavenly and fupernaturall life. And this is all that I can Icarne out of the Scriptures, concerning this tree of life. The other fpcciali tree is called the tree of knowledge of H good and cvill; which I conceive to bee fo called, not becaufc fc^faJL it did beget reafon and undcrftanding in man, or did lharpen iedac of his wit by any vertue or power in it, as lofefhns and divers He- good and brevees imagined; for then it had beenc good for man to eat €vil*. of it, and hee (hould have gained thereby: Nor becaufe Satan by th: lying Serpent perfwaded the woman that being eaten or, it would make them >ts God, in knowing goad and evilly for it was fo called of God before, when hee forbad them to cat of it: But the true reafon why it is fo called is, becaufe God having forbidden man to cat of it, man could not eat of it but by difo- beying God and tranfgrefling his commandement, and fo bring fin,and the bitter knowledge , and the wofnll experience and fenfe of cvill upon himielfc,which taftcand knowledge of evill makes the fweetnciTe of good better relived, and the profit thereof- better knowne and acknowledged, Againc, becaufe the eating ,of this tree was mans (in and fall; and gave occafion to God to promife Chrift ; and to the Son of God to undertake as mans furcty to make fatisfa&ion for him, and to rede.me him; and out of his evill to raife up a new kind of good, greater and better then that which man knew before, even to bring him to the knowledge of fpiritual &fupcrnaturai good: In this rcfpecT,God might well call it the tree of 'knowledge of good and evill, upon his ownc foreknowledge of that event, which hee in himfdfe pur- pofed! 246 Godprovides an habitation for man. man pofcd to bring about upon that occafion. As for fearching and inquiring what kind of tree it was; whether a vine ^s lomc held;or afigge tree, as Theodoret thought;* or an apletree^s others; I hold it vaine curiofity, becaufe the text cals it by another name, by which none of thoic trees were ever called. Certainly thefruite ofit in it felfe was naturally good, and had no eviil quality in it, which could corrupt or ftaine mans nature, or inhife malice into him jas I fhall hereafter fhews when I come to Qflds commandement by which hee forbad man to eat ofit. And thus much for the opening and expounding of this part of the hiftory, concerning Paradifc,the place of mans habitation in the ftate of innocency. The do&rines which hence arifc, I will but as it were point at and name unto you. DoBr, 1. Firft, wee here are taught, that Gods bounty to man, in the Gods creation was great and wonderfull, in that hee made him not Srcat onely a reafonabie creature endowed with wiiedome, know- ian.ty ° ledge, and ability, to choofc out and make an habitation for himfelfe above all other living creatures on earth: but alfodid provide and prepare for him before hand , and did plant for him a garden to his hand, a place of lingular pleafure and de- light, ftored with all delicacy for his dwelling and habitation. Wee count it a great bounty , that God gives us large places wherein to dwell, and gives us wifedome and art to build Houfes and Cities ; and materialls neceflary for building. And if GodblerTeus withSheepc, Oxen, and other profitable cattell, wee rejoyes to build dais, and folds, and encloiures for them; and Houfes and Cities for our felves, and acknowledge our fclves bound to bee thankfull. But God in the creation was fo kind to man, that though hee left other living creatures to the wide World, yet hee provided a P 'aradife of 'pleafure for man to dwell in, and to delight himfelfe; fo that this point is manifelt. yfc. Whence wee may gather fteadfaft: hope, and comfortable perfwafton, that feeing God was of himfelfe io kind to man, being then but a mecre naturall creature, as to prepare for him lb plcaiant an habitation ; now when we: are made fpimaalL and by one Spirit united, to him in Cbrifl, and made Sons by re- gene- Mm mtwtdly aver/efrom idkneffe. 247 generation and adoption, he will much more provide an excel- lent habitation for us,even an heavenly which fhal fo farre exceed the earthly Paradife, as the ftate of a Son exceeds the ftatc of a fcrvant, and fpirituall exceeds naturall. Secondly, here wee fee, how uunaturalland monftrous mans yre 2; ingratitude was, and is declared to bee, in that hee would bee drawnc by the fubtility of theDivcll, perfwading him by the Woman? and the Woman by the Serpent, to yeeld upon any promifc or hope of an higher eftate, to tranfgrcfTe any comman- dement of God, and difobey his word and revealed will , who had fo highly magnified his kindneffe, and made his Angular care and providence for him moll cleare and manifeft. But molt of all may wee all bee afhamed and confounded for this, that our fir ft Parents, and wee in them, would beleeve Satans lyes in the mouth ofa Serpent, and would give more credit to them, then to the word of the Lord our Creatour; as if all his good nefle and bounty were nothing in our eyes, which hee fhewed in our creation, and in providing fo pleafantand well furnifhed an habitation for us. Secondly, Gods putting of Adam> into the garden that hee DQUr% 2; might dreffc it and keep it, rjfe and keep the garden , in which hee had occafion to exercife his minde and body without toile or labour , onely for plealure and contentment. And therefore this doctrine is naturally gathered from hence, and all thofe Scriptures confirme it, which condemne Jloth andidlenejfe, and fend thefinggard, as a creature degenerate from his kind, tolearne of the Ant and nicancft creatures, as Prov. 6.6. And tell us, that idlenefle and itathfiili.dk ki*j hunger, and want 7ar,d rmm% and decay to the heufes. 248 Man by nature attive anl flirting. honfesofthe idle and fuggifi, Prov. ip. 1 5. Eccief 10. 18. and abottndnnce of idlenejje was the roote ofr.li the evils, which came upon Sodim, Ezech, 16,49. But the diligent hand makcth rich, and brings plenty ef all bleJJJngs, Prov. 10,4. and brings men to promotion, n\\c and honour, Prov. 12. 24. and makes their fub- fiance precious, Verfe 27. and their foul es fat, cProv»ij. 4, and caufctb even women to bee prai/ed in the gates t Prov. 31. And that man is by nature, active and, cannot brooke idlen^e, it ap- peares plainely by theftirring nature of children, who arc ne- ver quiet nor content, unlove they bee bufied one way or other; and by the reftlcffeneffe- which is in wkked men, who de- wife mlfchiefeen their beds, and have working heads, and cannot ceafe from doing femething , rather evill exercifes then bee idle. Vfe. Now this being a manifeft truth , may juftly provoke and Bcuftit ftjrrc USUp t0 loath and abhorre id 1 ene ffe, flothi and lazinefle, therefore. as fpCciall marks and igominious brands of naughty perfons, miferably degenerated from humane nature, and from the frame and difpofition, wherein they were at the firft created by God. It was not good for Adam in innocency to live idly, and without excrcife, but hee muft b,Ze/em, image, and Pfalme 37. 20. the vaine fanfie and dreame of the wicked,that is,thc vaine felicity, which they frame to themfetves, is called by the fame name ZeUmjmage. Here in this text the word is ufed in thefirft fenfe, for fuch a thing, or fuch a creature as differing in nature and fubftancc from God, yet in that nature and fubftance is fo like unto God, and doth lliew forth the glory, wifedome, power and other attributes of God; that they may bee feene and rcprefentcd in fome good meafurc in the things, and by the things which arc proper to that creature. And an image according to this fenfe hath in it two things Two to bee confidcrcd, to wit the matter and the forme. things in The matter is the nature and fubftancc of the creature, diffc- an ima^J ring from the fubftance of the thing, whereof that creature is *• the image, and yet a very fit fubjed to receive fuch a forme, and fuch qualities as may make it very like the thing whereof it is the image; as for example gold, 111 ver, wood, and ftonc, dirKx in nature and iubftance from man; and yet they are fit to re- ceive the whole outward fhapc of a mans body, and to bee like unto it in all parts. If things bee both of one hi;id and na- ture, though the fimilitude bee never fo great, yet the one 1$ not called the image of the other, except k bee made fy, and according to it: as for example, O ic eggc is not the image of another, nor one apple, nut,or figge anothersimaiCj nor water, nor wine of the fame kind in feverail cup-, though they bee very like , becaufc they are both of one nature and of the fame kinde, and one is not made and formed by another. Secondly, the forme of the image is the ftkrnejfc andfimilitHdey i% S 3 which 254 Tbe fbord Vemutb explained. which is in all the parts &propcr tics of a thing,by mcanes.whcrc- of it refembles that whereof it is the image,& is like unto it,& fo becomes the image of it;as for example,the formed (hape,& rc- femblance,which is in theimagc of gold,Glver,or ftone,by which it refembleth and exprelTeth all parts of a mans body, and the co- lour of it, by which it refembles a mans haire, face, hands, and cloathes, that is thelikenefle by which it becomes the image of a man, even of this or that particular man , and is kno wne and difcernedto bee his image, and in it his fiape is plainely feene. Both thefe are here to bee underftood in this word image ^ and Gods image containcs in it both the fmilitude ox refemblancc, by which man is faid to bee like unto God in all his naturall pro- perties, gifts,and endowments; and alfo his natirsey andfubftance , which though it differs from Gods nature and fubitance; Yet is a fit iubjed: of fuch properties, gifts, and endowments, which refemble Gods attributes and properties. Dmuih'j Sscondly, the Hebrew word rW^Denmth, which is here ' j " tranflated iikene$ey is ufed in a twofold fenfe : Firft, it fignifies the (imilitude and likenerTe, by which one thing refcmbles ano- ther in all the fpeciall properties of it; thus it is ufed T>falme $8* 4, where the poifon, rancour, and malice of the wicked is faid to have the Hk**cffeofthe poifon of afprs; and Ezech. i, 10. the llkenejfe of the faces of the foure living creatures* in Ewehiels vifion is faid to bee like thefaceofaman^ and of a Zjw^andof an Oxe, and of an Eagle, and Dan. i o. \6. one is faid to touch » T)4niel% who had the Ukeneffe of the Sons of men. Secondly, it fignifietb the fam* that the word hnage doth, that is a thing which is made like to another, and is the very patteme which refembleth it in all parts , and properties, as 2 King. 16. 10. where the patter ne of the Altar of Damafcas which ^hazicnt to Vriah the Pried, is called the image of it . And 2 Chron. 4. 3^ the images of Oxen which Solomon made under the brafen Sea\ arecalkdfTO"! Demnthy the likenejfe of Oxen, and Ifa. 40. 18. an image made to reprefent God, according to thatconceipt of him,whrch men frame in their mindesjs thus called. Herein this text the word is ufed in the 1 'atter fenfc, and fignifies the fame, that the word image doth in effect , but in fc&vtfB order and manner. For the word D1^ /awg*-, fignt* fies In bow many kinds the 'mage of God is diftingulfihed. 255 fiesfirftarrat*^, and then the Hksn'fc by which tfiatcreature fo rcfcmbles God the Creatour^in ali the fpcciall properties of it, that it becomes his image. And the word VWQny likenefie% fignifies firft xhzftmiUtudc, and then the creature; that is, fuch a fimilitude and refcmblance of God (tamped upon the nature and being of a creature, as makes it the very image of God;1 and fo thefe two words, Zclem, Image % and Demuth , Lil^neffc, are ("as the beft learned and molt judicious cxpofitors of this text doc affirmed the one the expoiition of the other; The word Image (hewcth, that the creature barely confidered is not Gods image} but by the naturall properties, and gifts by which it rc- fcmbles God. And the word lilgneffe fheweth, that the Jimi- litude alone is not the image, but asitfub(iftsinajSr/*£; 1 Cor, 15.49. doth in expreflc words affirme,that as there is both a firft Adam madeoftbeEartb, earthy jwhoby Gods breathing into him the breath oflife became a living foule in the firft creation jand 2ML0 afecond tAdam made a quickening Spirit* even the Lord Chrift from Heaven heaven Lj: S 4 So 1 56 I be'differi nee bttweme tbe image So there is a twofold image of God in man; the firft :The image of the earthy Adamy'm which hce was created; which though hee forfeited, and loft by the law of juftice: yet by Gods com- mon and generall indulgence in Chrift, hee iidio farrcretaine and communicate it though,grievoufly mangled & defaced, that wearefaid to have home it , who are Adams naturall progenic, and were created upright in his loynes. The other is the image pkil. 2. of*** heavenly Adam, the Lord Chrift, who being in the forme of God, e quail with God, did humble himfelfe to defcend from Hea- ven by taking our nature upon him, and framing to himfelfe out of the feed of the woman by the operation of the holy Ghoft a moll: pure and holy manhood, which did beare ( over and above the image of the firft Adam deformed with many frailties and all our infirmities , fin onely excepted, Rom, 8. -$. Philip. 2.7. ) an holy and heavenly image created and framed in his humane nature by the working of the holy Ghoft, which is given to him not by mcafure, Ioh. 3. 34. even from his firft conception, Luk. 1 . 3 5 . And this image as the eleft, regenerate and faithfull doe beare in part, in the ft ate of grace, while they are by the inward workc of the Spirit conformed to the image of Chrift) Rom. 2. 2?. and Qhrift is formed in them, Gal. 4. ip> So they ill ill fully and perfectly beare it m heaven after thelaft refurrc anc* f°rmcd in the wombe by the holy Ghoft, 1 Lnk, 1.35. and his image is communicated to men, and they are changed into it by the Spirit of God, a Cor. 3.18. 2a Secondly, the image of God in the firft Adam was mutable ^ and efthefiYflandfecQnd Adam. 257 and Adam did forfeit it, together wrth his life and naturall being, by hisfinanddifobedience : And although God, out of his common favour and indulgence in drift, doth dill con- tinue it in fome degree to Adams pofterity ; yet it is much de- faced and deformed in all parts, and in fbme parts quite abolijhed^ and is now (tiled the /ikeneffc of corruptible man, Rom. 1.23. and the hkeneffe offmfu/lflsjhy Rom 8.3. and the forme of a fervanr, and likeneffe or' frailemen even as it was in Chrift, Phi/. 2. 7. But the image of God in Chrift is immutable; neither our fins which hee bare, nor all our infirmities, nor the Divell, nor the World, nor all the powers of darkneffe, nor the curfe ofthe/aw% which hee was made in his death, nor the wrath of God and the agonies with which heewraftled in his agony, both in the time of his bloody fwcat, and on the croffe when hee cryed out, My God why haft thouforfaken me? could deface or impaire that fpirituall and fuper natural/ image of true righteoufneiTe and holinefle , which was ftamped on hts humanity , and in which it was framed by the holy Ghoft; but over all thofe enemies and powers hee triumphed, even upon the Crojfe, Co/of. 3. 15. and in his curfed death hee offered up hlmfelfe a facri- fee molt pure, holy and without fpor, Heb.$. 14. fo that his holinefle was- no whit ftained , nor Gods fpirituall image in himdcfaced,or dimin'ifhed. And as this fpirituall image could not bee diminifhed in Chrift the iecond Adam, our head: foil Rom 8.g?. isinde/eb/e and cannot bee defaced in any of his members truely IoJj*' '*• regenerate and united to him by the fame ipiiit; but it dayly an I4#1 - increafith in them, and they are transformed into it, from glory tCer.i.iS* tegtorj, by his Spirit in them, which is ftronger and greater then the Dive//, the Spirit of malice which is in the World, and nh. 4. 4. rules in the children of difobedience; For the Spirit feales them iCom.%* up unto the day of redemption, Ephef. 4. 30. And they can* not fin by apoftacy, and fall into infidelity and impenitency, I Ioh. 3. 9. becaufe the feed of God abide thin them. Thirdly , the image of God in the firft Adamvtzsmoft per- 2^ fell at the fir ft, for hee was created perfect with natural/ per- fetti**; and the naturall image of God was never fo perfect in any of bis naturall fons, as it was in him at the firft. And as it decayed and was defaced in him by his fall: foia all of his rx> ftcrity 2 5 8 The AifferenceiheVtoeem the image fterity who arc Gods elect, it gives place to the better image of Chriji; And in his Sons who are reprobates, it fhall bee utterly aboliihed at laft, and changed into the image of the Diveli, when they fhall bee pnnifhed with everlafllng deflruBwn from the pyffesce of God, jmd from the glory of his power, 2 Thejf. i . y. But the image of God in the fecond Adaw>is at the firftinthc lead meaiiire like a graine of mufiard feed, and ftili it increafeth, till at lad itcommeth to fiilnefie and perfection in glory. In Chrift our head it was not {o clcare, nor fo full at the rirft, being ecclipfed with our infirmities; but that hee did grow up in wife- dome, zndfiature, and favour with God and men, Luk^ 2. 5 a. and io this image increafed in him, and hee was more and more full of the holy Ghofi, till at length hee was perfected with glory. And to hkewife in the ftatc of grace, it daily increafeth in all the true members of Chrift , till they come to glory, and bearc the heavenly image of Chrift, and attainc to the fulnefie of him, as 2ppeares Rom, 1 2. z> 2 Cor. 3.18. and 4. 16 , Ephef. 4. 13, \6« Cofojf. 3. i o. 2 Pa, 3. i$;i Fourthly, the image of God in tsfdam condfted onely in fuch gifts and endowments as made him a perfect naturallmani capable of an earthly felicity: It did not enable him to iearch into the heavenly things of God , nor make him partaker of W- venly glory: But the image of God in Chrift confi&soffpirituall gifts and fuper natural I graces, which doe enable a man to fearch into thzdeepe things of Ged, which never entered into the heart of Adam in innocency , 1 Cor. 3. 9,10. or of any mcere na* turall man^ and which doe make him fit to fee God and to inheiite the Kingdome of heaven, 1 Cor. 15. 50. and Hebr. 12. 14. The image of God in which Adam was created, did confift chief ely of originall righteoufoetfe 9 which was but a perfect na- tur all uprightness, and conformity of his reafon, undcrftanding* will and affections to the will and law of God, madeknowne to him in the creation, and alfo in the per fcd; frame anddifpo- fiuon of his body, and of all parts thereof, by which they were moft apt and ready to follow his upright reafon, will and af- fections in all things , and to move and workc accordingly; and the Scriptures attribute n© more to man, while hee bare that of tlxfirfl and/tcond Adam. 259 that image in the creation, but onely that Godm.idc man upright, Ecclef. 7. verfe lad, this was the heightand perfection ottbat image. But the image of God in Girift, the fecond Adam con- taines in it the rightcoufnefle and helincfe of truth, Ephefq, 24, that is, a rightcoufnefle wrought in us,by the holy Ghoft,and a true holinstfc and holy conformity to God, which cannot faile and deceive, and which doth elevate and lift pu ftp to heavenly felicity, andtheeternall fruition of God. The imtge of God in which Adam was made, was but the 6. uprlvhtnejfe of fervantsy and conformity to the will of God; commanding as Lord and Crcatour under paine of death, GW. 2. 17. But the image of God in Chrift is the image of Sons and Children , not onely adopted to God in Chriir; but alfo begot ten and borne of Gods immortal I feed, even his Spirit, and made partakers of the dtvine nature, loh, 3.5. Gal. 4. 5 . I TV? . 1 . 2 3 . and 2^.1.4. iM«3« &• JLaftly, the image of God in which Adam was made, did -7. not in the greateft perfection of it give that fkhtfi and faff>- ciency ef contentment, which might fettle his rcfolution never to dearc more; for hce, out of a defire to know more, and to bee liks God in knowing good and evil I , was cafily tempted and di awne by the Serpent to eat cfthc forbidden fruitc : But the image of God in Chrift, the fecond Adam gives fuch fo lid cemtem to Gods people, even here in this fraile life intheftate ofgrace^ where they have it but in part, that neither life, nor death, m Angels, nor principalities, nor porters, nor anguifh,perfecpition}pnill erf word , can make thtm willing to forgoe it for any other hope: and in the full perfection of it after the laffc rcfurre&ion , it brings falnefle of joy, contentment and fatisfaction, and fils men up with thefnlne(fe of God, Pfalme i6> 11. and 17. 15. Rom. 8, 35. Efbcf^.19. Now ttide things which I have here laid downe by way ofplaine Doctrine, concerning the true meaning of the woruS inxigs and Ukeue^e , and the difference betwecne the image of God, in which the firft Adam was created, and the image of God in the fecend Adam Chrift, in which hec was formed by the holy Ghoit, and into which all the cleft are changed and raxed, v/ren they are regenerate and made new creatures in him : 2 6o Images diftingufed into/tVtraitforts. him may fcrve for excellent ufe : as I ihall (heW| when J have defcribed the image of God, wherein our firft Parent, were created, and have laid downe, by way of Dodiine, the particu- lars wherein it doth confift. But before I can diftinclly defcribe tfo Image of which my text here fpeakes, I muftyeta little more diilinclly fhew the feverall forts of images which, are images of God, and of other things. Images There are images which arc effentiall andperfeft, to wit, every effcatiall, perfon begotten by another of his owne nature; and images denca*?'" wmcn arc accident all and imperfett. An effentiall image, is either abfolute and moft per/eft; or lejfe perfeEt. I. The effentiall image which is mofi perfeEt and abfolute , is one perfon begotten by another of the lame undivided fubftancc and being, in all effentiall properties equall and alike, diftincl: onely by per fonall properties andfubftftence. Thus the eternall Son of God is tke Image oftbsFatber of whom he is begotten from all eternity, of the lame nature and individual! fubftahce, For the lccond perfon the Son , confidercd according to his divinity limply as God, before his aiTuming of our frail e nature; isfaid to bee in the forme ofGed> that is,his perfon is of the fame effencc, glory, and majefty with the Father, and bee thought it no robbery to bee equall with God , that is to have ail effentiall properties of God equall which the Father, as the Apoftle tcftificth, 'Philip. 2.6. and in this refpcdl, hee is called the image of the invifble God3 Colojf. 1. 15. and the brightnejfe of bu glory, and the exprejfe image of his per/on, Hebr. 1.3. which words though they have refpect to Chrift, as hee is the Wor -d made fit /£,and God incarnate, revealing God in his goodneffe, wiiedome , juftice, mercy, power, and the like : yet they mud not bee limited to his incar- nation; but are extended to his deity as hee is the eternall Word the Son the fecond Perfon , by whom the father created all things, and who with the Father doth uphold and fuftainealf things as the words immediatly fallowing doe fhew. For indeed the eternall Word the Son, is in the forme of God, one and the fame God, of the fame fubftance, glory, and ma;eity with the Father, and onely diftinguilhcd in pr/fcvallprcperticst rcta- The fimfictiiw of the word Ima^c what • 161 reUtiom , and fubfiftence: And therefore hec alone can truely bee called the image of God in this ienfe, which is molt per- fect and abfolute. The cffentiall or fubftantiall image which is fejfe perfect then *J the other ,is either naturall oxfupematuraff. A naturall effcntiall image is one pcrfon begotten by ano- HmrtU* ther of the fame nature and kind of fubftance, and equal! and alike in the fame kind of natural! properties, but not of the fame fingular iubftancc and individual! properties; thus every Son of man is the image of the Father which begets him; for though hec hath a feverall loule and body, and feverall properties which are of the fame kind, but not the fame fingu tar with thofe of his Father : yet becaufe his body and foule, and all the faculties of it, are ot the fame kind, and in the outward forme rcfem- bles his Father, and his Father may bee feene as it were in him, therefore hec is his Fathers image and made in his like- neffc. A fuper natural! effcntiall image is a nature or perform who And fits is fo begotten of God by the holy Ghoft, given to bee and abide />iwir*" in him, as the immortal J feed of God; that hee is made partaker T1 ' of the divine nature, that IS9 hath not onely fupcrnitura.il , and lpirituall gifts wrought in him, by which hec is made fit to fee and enjoy God: butalfois united to God, and God becomes his portion for ever. This image is either primary or fecondary. The primary image of this kind is onely Chrift as hee is man, or the humane nature cfChrift, which God formed and made in the womb of th% virgin fo pure and holy by the holy Ghoft from the fir ft con- ception, in which the holy Ghofl came upon her , and the power of the Almighty over-fhadoived her3 Luk^ I. that it was not onely mod pure and hofy, and full of the holy Ghoft from the firft being of it ;but alio was perfonally ajjumed and } united to the eternall Son of God , the fecond Perfon in the blefTed Trinity , and fD became the firfi borne of every creature, CoJojf. i. 15. and the firfi fruits which doe fancTifiethc whole made of the elcdf, 1 Cor. 15. 23. and hee head from whom the Spirit is derived unto all the cleft, Ephef. 4. 15, fo that they become a kind of firfi ftmts of Gods cr in his nature and being is a Spirit,ora. fpi- rituall fubftancc,asour Saviour affirmes,^ 4.24. & is called the Jnvijtble God Coloff. 1.15, & Tim. 1.17. and the Living god pfat. 42.2. (8c Icr. 1 o. 1 o. & Ioh. 6, 96. and his Etcrnail power "and Godhead are called Inv.ifible things, iiom 1.20. yea as God faith of himlclfe, Ifa 40. 18. So wee may truely fay of mans >oule, that it cannot truely be likened to any viftble things neither can any bodily fubftance refembic it. Conformity to God in the natural! faculties, properties and in* i] dowments of his Soule is the likcneffe, and (imilitude which man In £he na. inrefpe<5fcofhisr*v*/ods power to do and worke whatfoever he will ; hi? amies did reprc- fent Gods ftrcngth and power to fave bis People, and to dcitroy his enemies ; The beauty, comclinchre,& naturall ma/efty which appeared in mans body & upright ftature, by which he did over- looke all creatures, as one molt fit to rule them, did the w forth and reprefent the glory and majeftieoFGod and his Lordfiip, dominion^ providence And power , by which he governs all things. In a word though mans body was mutable in the Creation and fate of itsnecency, and might fall from that ftate s yet fo long as man didcontinue in that (late, and did not fin, he had that lively vigour , & psrfeEi temper of body, which did free him from death, and all evills which tend to hurt and dedruftion ; which alfo was able to uphold him in life andflrengthf r ever, if fin had not en- tred, and fo in fome fort he was immortaS andimpajfible, not fubjeel to death ex my pafflon and furTeringof hurt and evilly* his body, and fo there was in his body feme Ukencffe of Cjods im~ tportalitie. For proofe of this Wee have good arguments in Scripture : Firft God himfclfihewech that rhurthcr, andfhedding of mans bloud is a defacing of his Image in which he created man ; and for that caufe he threatens revenge of murther, and of violence offered to Mans bloudy Gen. 9 . 5 , 6 . No w murther and (heading of mans bloud is a defacing of mans body \ therefore the body alfois afccondarielmageofGod. Secondly, the Scriptures which fct forth Gods attributes and workini by feverall parts of mans body, as his omnifcience and providence by EyesyPfal%-$ 3, 1 8. 3 ♦£>*». 16. 9 his activity and working Hands, as Exod. 15* 16. Pfal. 44. 3. Ifa. 5 I. 9. his love, and mercy by Bow ells as lfa.6^. 15. Jer. 31. 20. his pu- nifhing and revenging Iufticc by breath of 'mouth and noflrilU TfaL 38. 15. and If*. 11.4. his fecret thoughts, counfells and purpofct by Heart >Pfal. 33. 11. his utterance of his mind and will by Mouth%]er. 9. il< thefe Metaphors do (hew thatthc body of man and chiefc parts of it have fome fimilitude of Gods attributes and work*s,arid fo mans body is fecondarily the Image andlikcncffcofocf. T3 Thirdly, 27 o Qods bounty infinite. Thirdly , the Scriptures (hew that death if the wages of Sin> and all mortality and fub/eclion to evills and pafllons, which tend to hurt and corruption came in by mans difobedience and fall, as appears, % om. 5. 12. and 6. 2$.andby Gods, coinmina- rion, Gen.i* 19. But in the Creation and ftate of innocencie man had in him no Sin, nor any inclination of himfelf to any evil! or Sin ; therefore he was after a ioxti^mor tall and incorrumb U in his body, and had even in it a fimilitudeof Gods immortality. Fourthly, the body was in all things conformable to the Soule, fit and ready in all things to follow the motions of the Soule, to be directed and moved by the upright reafon will and affections, and todccallworkcs unto which they move it; and therefore as the Soule was made in the primary Image and likenefife \ fo the body in the fecondary Image and likenefTe of God. Laftly , to conclude this do&rine of Go ds I mage in which man was created, wee may not unfitly arfirme, and with good reafon hold ; that though man in the ftate ofinnoccncy,beforc the pro- mifeofChrill, had no Supernatural/ gifts, nor any part of the Spiritual! Image of the iecond Adam ; but was oncly a perfect naturall man,and notimmedhtly 9& pr oxi ma potent i a capable of fupernaturall grace, nor of the Divine nature : yet becaule his na- ture and whole frame was fucfias had a poffibility, or remote power, to be made partaker of the Holy Gholt ; uuited to God in Chrifl, and made partaker of the Divinenature, and anew crea- ture,or new man framed after God ; therefore he in this refpeel: may be laid to be treated in the Image ofQod ; that is in fuch a forme, and of fuch a nature, as had a poflibility to become like unto Chriit, and a new creature made in the Spirituall Image of God. y/e Now this Dofrrine of Gods Image briefly and compendiouHy proved in all parts 9 is of excellent ufe. I. Firftthis difcovers the infinite riches of the bounty cfgodpif- KJchesof fing all bounds; and declares his goodneile to be like a great deep b°dS ie tow^c^ can never be founded, in that he hath overcome all our man, ev*^ an<^ mance towards him with his great goodneflc to us, and and when wee had forfeited our being, arid his Image in which he created us good and perfect with all namrail perfections, and did juftly deferve to degenerate and be turned into the Image Qods bounty infinite. 27» eftheDivel/, and to become in the likenefle of his malice, and andmifery ; he out of his owne meere mercy and free grace and bounty, did give his Sonne, and the Sonne did freely undertake to humble himfelf,to become a fecond ssfd.imjmdc in a better Image^vcn an heavenly and fpiriruall, that he might not onely fafpend the execution of Gods juft fentenceupon mankind, and procure to the tirft Adam and ail his poftenty the continuance of their naturall being for a time, and of fome reliques of the Image which they had wholly forfeited t but alfo mightrenuea gre*r number chofen out of mankind, and rcftore them to a better, even an heavenly Image-Joy transforming and changing them in- to hisfpiritttalland [nper natural L Im tge, and making them con * Formable toir, and partakers of the Divine naturejoy themydi- call dwelling and powerfull operation of his fpirit in them- Here is that which may dazle the eyes of men, and the fight of Angcils, when they looke into it; and which may aftoniihall hearts of *nen, and confound all humane reafon, when they thinkeofir. and heare it preached ; That God in finitely jufi And holy ,to hate arid punift Sin, fliould,by ourevill,and Sin committed againft himandhis juft will and Law, take occasion to be more good, ^ndtofhew greater goodneiTe to us; and when wee deferved, to have no being but in Hell and eternall mifery ; hath raifed us up tothcfpirittiallftate of grace fiom which we cannot be burled and call downe by all the powers ofdarkenefle, and by which wee (hall afcend to the blefled ftate of Heavenly and Eternall glory. Here is Iwcfurpajfing all knowledgeythe depth whereof Wee may admire y And adore in filence ; but neither can our hearts conceive, nor our tongues exprefle the fulnejfe thereof. Secondly , this former difcourfe {hewes, what a vaine and foo- *. li/L thing it is for CHnftian people, to be fo wedded to the opi- Vfe nions o r godly learned men in all points, which have bcene^octo formerly received and commonly beleeved ; or to be fo ftrongly ck '," concciptcd and perfwaded of their full undcrftaniing and per-^^ °£ fed knowledge of all the Scriptures , and of alltrtth taught unerring jn the written word of G O D ; that whatfocver they have taught , and commonly held , they will cleave too till death ; and they will receive and embrace no tnath , nor any ex- poficion of any Scripture, which haih not bcencbcforc obierved, T 4 taught, re- 2jz The Serf turn alone make m Tbife tofahation. taught and published in the Sermons and writings of the godly learned Ancient Fathers, and the founded ^W^modcrne Divines. Iconfeffethe Scriptures alone, dayly read and heard by men of ordinary capacity and learning, are able to make them wife to Salvation ; For the way to life may eafily be difcerned by their guidance,and direction. But there arc degrees of know- ledge, and divers mcaiures of Guifts ; and when a man knoweth enough to bring him on inanordinarie way to life, yet there is ftill more knowledge to be learned, and a greater depth of k»cw- U&ie to be found in the Scriptures which are doubtfull, obfcure> and more hard to bcunderftood ; and many new cxpofitions of divers places , which more plainly and fully confirme fi/id trtttbes formerly beleeved j which he that fearchcth out and diC- covereth,doth thereby get more ftrength in faith, and growth in grace, and more fpirituall joy and comfort, and runs on faftcr and snore fpeedily and ftcadfaftly in the way to Salvation. Wee fee here for example, the common opinion ofAuncientand moderne writers togoe currant; that there is but one kind of Image of God in man ; and that the Image unto which Chrift reftores us, is the very fame in which as wee read, Van, 12 4. Let us nut confidcr the Per [on which prcacheth and teacbeth ; butwhat is by him taught. Ifnowexpo- fitions and Do&rines, not formerly taught, yea crofting the com- mon opinions, be proved by better grounds and clearer evidence of Scripture, and tend more to advance other laving truthes, to beate dovvne errours, and to incteafe Piety, and godly affection in men ; let men take heed,and beware of rafh oppolition and gaine* laying, leafl they be found to fight againft Gody while they (land ^ft, «T too much for the authority of men, though fuchas have beene holy and godly fervants of Chrift, and famous in their gene- rations. Thirdly, this doctrine of Gods Image in Adam doth both dif- Vfi 3. cover and alfo minifter ftrong arguments whereby to confute Of confu- divers erroneous opinions much diflenting, and diffonant from tauon of the folid truth and word of God, to wit, not onely thofe mentb- €rl-°?*°gJ5 tied before, but others alfo; as, that Gods Im^ge was onely ori- opimo1 ginall right eon fneffe or juftice, and that the n at nr all faculties of Sonic and Body did not concurre to it ; that the whole Image of God in A dim vjusutterlj loft by his fall, and is quite abolinSed till it be repaired and reftoredby Chrift, with divers others of the fame ftampe ; concerning which 1 finde many hot deputation? among the learned \ all which appcarc fuperfluous, if this do - elrine were well weighed, and made a rule whereby to mcafurc them 5 for it will, like a ;uft meafure.fhew which of them come (hort, and which goeto farre beyond the truth and true line of holy Scriptures. Laftly, in this wee fee as in a clearc glaffe the dignify and r ^f.^ excellency of hftmnne nature^ above the nature of all other vifible J cc *' crcaturesjin that he was made completely in Gods Imageyand con- ie hancc formable to God, and like to him in his whole frame,andinall noted, faculties of Soule, and parts and members of body : And let this ftirre us up to walk? worthy, and befecming fuch a nature and frame, and labour to keep both our whole Settle and Spirit , and all members of our bodies unfpotted and iinftaincdwithfinnc, which is the defacing of Gods Image : and let us reverence Gods Image in o;her men, especially fceing'itis repaired and ruad: of a b cites. 2^4 0/ tyds aStuai! ProVidence. better kind by Chritt, and above all take heed of cruelty and of defacing Gods Image in any part, by ciiting of members and mangling the bodies of men, especially of Gods Saintes whofc bodies are Temples and Tabernacles of God by his Spirit. Thus much concerning the firft externallworkeof God, the creation and the fta.te wherein God created man, and wherein t! .; : (late of Innocency did confift.- ■ T! Chap. XVI. Of the aU kail providence of god.' The Ohietl of it. What the ivordfignifeth: in ^.. things, Proofe that there i?a providence-. by 1 Texts y'and, Arguments. D efcriptiony (hewing what it is\ de- monftrateditt the parts, and branches of it. T^roviience gene- rail and fp?ciall\ dels of it. Special I providence in jawing the cleft by. (thrift « what: and in what parts. Vfis, . • j « .. 'He next great externall workcof God after the creation, is his aBwll pr evidence, by which hce doth rule and difpofe all things created, and doth order all acYions which arc done, and all events which come to paffeinthe World, to the mani- feftationof his glorious goocmene. Object of This great worke of God doth reach through all other cx- provi- ternall works, which are done either by God himfelfe or any dence. others and doth comprehend'withinthe coropalTe ofitall Gods works which hee doth in the World, whether they bee woiks of wife dome and power in^uling and prcferving his creatures, or workes ofiuftice in punifhing anddeftroyine;, or workes of mercy and grace in redeeming repairing and faving the World; and in bringing his chofen to eternall bleiTednelTe. Yea there isnoworkc done, nor any event which comes to pane at any time, or in any age of the World; which God doth not over- rule and ordn by his providence. For, as hee is infinite in wife- dome and power3 able to decree and ordaine from all eternity ,a\{th[ngswoft wifely, and tQ create and bring to pajfe ail things according to the counfcllof his will by amghty ha^d of power f which Severnli acceptiom of the word Providence. 175 which cannot bee refitted. So a!fo hce hwenderfull in goodnejfc and bounty ,to provide, mod carefully all things needfull in aboun- dance, for the behg <*«^ wclbcing of his creatures, and to order governc and difpofe all things good and evilly mod wifely to the good of his eleel, theiuft punifhment and defiraclion of the wicked, and to his owne glory, VY hcrcfore that wee may better underftand this poinr, and proceed profitably in the handling of it. We are firft to con - fider the ftgnif cation of the name , and the true fenfe of the word; And after ro infill upon the thing itfclfe, and to define and defcribe this acluall providence of God, The word providence is foraetimes taken in a large icnfc, and vvhat the Signifies Gods care and refpeQ of all creatures; both in decreeing, wordfigl and ordaining their being and all things which befall them, and nifieih .. in executing hiseternali decree according to the counfell of his owncwill; for in all thele things God did (hew a provident care andrefpect. Sometimes the word is nfed more firitllj and that three r* wayes. Firft, fox the provident care and refpeel of God in decreeing things for the beft, that they (Kould fo come to pafle as they have done, or mall doe at any time hereafter, of this providence the Apoitle fpeakes Htb<-. 1 1, 40. where hee faith, God having provided fome better thing for us9 that they without m fionld not bee made per feci , this may bee called Cjodi pr evidence in willing and decreeing. Secondly, it fignifies Gods provident care, which hee (he wed 2+ in the creation of the World , and all things therein. For hee firft created things above which could fublift, and bee' perfect by themfelves without the inferiour elements and the crea- tures in them, as thehigheft heavens, and their inhabitants the Angels j then hee created the vifible heavens, which might bee ready by their light to bee of ufe for other thngs below in fuch y meafure as was needfull; then hee created the Ipacious regions of the aire,through which that light might iliine to other ele- ments, and all creatures which hee was about to create in them ; and before hce created any living creatures, which could not Well fubfift nor move themfelves Without greater light then that %y 6 Several acceftiom of the word Providence* that of the naked heavens, hee created the Sun, Moone, and Starres, which might both give light fufficient to thofe creatures, andalfo might cheerifh and comfort them and all other things, which were madeto ferve for their ufe And before heecrea- ted mankind male and femak in his owneimage, fit to ruleun- der him in the inferiour World, hec prepared and made ready for them all creatures , which they might rule over; all kinds of delicate food in great variety and aboundance^ and a Lordly palace and place of pleafurc wherein to dwell, in which he put them fo foone as they Were created* As God in all this iliewed his provident care for man and all creatures, to make them every one perfect in their kind with natural! perfection in the creation: fo I have noted this his attnall providence in the feverall paf- iages of the creation and have unfolded it fo farre as for the prefentwas neceflary. 3. Thirdly, this word is frequently ufed to fignifie Gods provi- dent care in ordering and governing the whole created World, ixApreferving all creatures therein, and in difpojing everything which doth befall them and come to paflfc in the World, to fomc good end, according to the counfell of his owne will. This is the aEluall providence which now comes to bee diftinctly handled,and unfolded in the next place after the creation, proafe But before I come to defcribe this providence of God, and to that provU|ay0penthcnature> object, feverall parts and kinds of it, I hold denccis. Jtneceflary to prove clearly out ofthe holy Scriptures, that there is in God {uch a providence and provident care, which hecdoth fliew and excrcife in the ruling and governing ofthe whole World, and ordering, and difpofing all things to their feverall ends; And that God is not a carelefle, flecpic and Numbering one, who doth neglect, and not fee, regard, and care for any things here below, as fome blind foolcs, defperate Atheifts, and wicked Men have imagined and fpoken,as the Vfalmifl {heweth, Pfalme 10. 1 1. I3. and P4»7- who fay , that the Lord doth not fee, God hath forgotten y bee hideth his face y hee will never fee^ nor regardjior require what 14 done among men in the World. For the manifeft proofe of Gods providence, I will firftre- tehearfe fome notabjc teftimonics, even plainc texts of holy Scripture, which being laid together may minifter to us fuffi- cicoc OftjodsaBMllpoVimce? 277 ctcnt matter, andoccafion, to dcfcribe and fct forth thca&uall providence of God, and all things wherein it doth confift, and which thereto belong. P fa/me 14. 1". The Lord Icohethdowne from heaven upon Text* of the 0y^''en of men 1 9 fee if there bee any that doe undfrflandScfipwre andfeeke after Cfod. forthG^ds Pfaime ;}. I 3, \^\%> The Lo-d loook^eth from heaveny aftuau $ hee (psholdeth all the Sons of men, from the place of his habit a. pr0vi- tien, hee looketh upon all the inhabitants of the Earth, Hee dencc* fiOnoneth all their hearts alike , hee confidereth all their work*. Pfaime 34. 15, 16. The eyes ef the Lord are upon the righ- teous, andhiseares are open unto their cry. The face of the Lord . is atrainft them , that doe evill to cut off the remembrance of them from the Earth. Pfaime 36. 6, Thy iudgments 0 Lord are a great deepe, thouprefervefi man and beafts, Pfaime I04. 17,28, 2p, 30* All living things wait upon the Lord , that hee may give them their meat tn due feafen, Hee giveth to them, and they gather it ; hee openethhis hand f and they are filled with good, when he hideth his face they are trott- bledy when hee taketh away their breath they dye and returne to their daft; when hee fendeth forth his Spirit they are created, and hee renueth the face of the Earth* Pfaime 11 5 . 5 . jyho is like unto the Lord our God^ who dvoeL letbonhtgh, 6>Who humbleth htmfelfc to behold the things that are in Heaven and in Earth. 7. Hera/feth the poore out of the dnfti and lifteth the needy out of the dunghill, that he may fct himwith Princes* Pfaime I ^S$6,Though the Lord be highiyet he hathrefptft to thelovly. fob 1 a.. 7, But aske nowthebeajis, And they Jhall teach^ and thefowlesofthe Aire, and they (hall tell thee. %*Or fpeaketo the Earthy and it fat tea'~h thee; andthef flies of the Seafballde. dare unto thee. 9. Who knowethnot in all thefe, that the hand of the Lord hath wrought this* 10 In whofe 'hand is the jctile of every living thing and the breath of all mankind. . 2 ChronyX^* ^.TheeyesoftheLordrnn to and frotbrcugh* cut 278 Of (fods aSual! Providence. out the Earth, to [hew himfelfe firongfor thempbofe Heart** ferfeElt if*. 4i,22,and4i.8ip.ThcLord proveth himfelfe tobee the onely true God by his provident care over all things, and his forefight and prediction of things which afterwards hee brin- gethto pafle; and that Idols are** G^,becauie they cannot do any iuch things. Mattbt 6, 16. Behold the fogies ef the Aire, thej fow not, neither doe they reap , nor gather into barnes-s yet your heavenly Father feedeth them, CMatth, 10. 2py 30* Are not two fparrowes fold for 4 farthings and not one of them [hall fall on the ground without your Father ^ But the very haires of your head are allnumbred* Hebr, 4. 13. All things are nailed , and opened to hu eyes* neither is there any creature , which is not manifeft in his \ I Vet, j. 7. Cafi your care upon him for bee caret h for you. Thefe texts laid together doe aboundantly Yhew Gods afluail providence, and the extent of it to all things created, and doeMiniftertousevery Doctrine which conccrnes the object, parts, and kinds of it. And befides thefc Scriptures, wee have ftrong Arguments to prove the a&uall providence of God. 'Are* I» "Firft, hee who is the Omnipotent Cr cat our > Lord, and P of. fefor of Heaven and Earth , and all things therein , infinite in wifedome, knowledge, goodneiTe, mercy, /ufticc,muft needs have a provident care to order , rulei difpofe , and preferve %\\ things which belong to him: Now fuch a one is God, asl have aboundantly proved before in unfolding his attributes; hee i$ infinite in power , wifedome, knowledge , goodneffe, and the like ; the Creatour and fupreme Lord of all things. The whole World is his , and all things therein belong to him* Pfalme 50. 12. Therefore, undoubtedly , hee hath a provi- dent care of all , and an eye and hand in ordering all things. TArg*i* Secondly, the workes which God doth, and the things which hee brings to paiTe in the World , doe (hew his wife are and providence, Hee gfvethraine in due fea/on for a blef- fin£ Of Gods *#j#/»*w/,&makes their heaven as braJJ ey&thcir Earth as trot; he blefTethfDenintheir^j^^WyZo^&inrhc increafe of their cattelUnd the fruite of their grcundjand he againe for fin maketb fruit full lands barren, and deftroyes their cattell with rnnrratne andwilh thunderbolts^ Levit. 26, Dent. 2 8. lob i*. 12. *Pf&lr»% 107. 34. By mm Kings are fet up to rule, and Prin- ces and ludges to execute iuftice, and to judge, no: for themfelves but for him, cProv. 8.15. 2 Chron. 19.6. He breaktth downe andfhuttcth up, and none can refill him, hecleadethcounfcllors away fpoiicd, and makcth Judges fooles ; Hee loofcth the band of Kings, and poureth contempt upon Princes ; Hee increafe th he nations and de ft royeth them, hee *nl*rgeth the nations and ftraiteneth them,/^ 1 2, 14. and all Kingdomes are difpofed by him, Ban. 2.37. Thirdly , the miracles which God worketh by them who Arg% %1 call upon his name, and the extraordinary things which come to pafle, whereof there is no naturall caufe^nor any caufeac all but his owne will, and pleafure, and provident hand do prove the fame. The miracles and wonders which hee {hewed in Egypt andthe wildernefle, fo often as Mofes called and prayed untojhim: His Paying of the Sun for a whole day at IoJbuah%s prayer,/^. l°» His thundering on the Philiftines at the prayer of Samuel, 1 Sam. 7. iO. His raifingof the dead at the prayec of his Prophets and Apoftles, 1 King, 17, a King, 4, and All. $4 His giving of her oic all gifts y ftrcngth, and courage beyond all humane rcafon to fome men for the deliverance of his op* prcflcd People, as to Samfen, "David, and his worthies, and di- vers others. All thefe ihew Gods watchfull care over the World, and his a&uall providence, ordering and difpofing all things. This point thus proved, as it ferves to difcovcr the impiety, yre profanenetfe and del peratc blindnefic o£ Epicures, who utterly of confu± retell and deny the whole providence of God; and thole defpe- ration and mcAtheifts, (uch as £*//g*/<*, Ner*3 and others , who feoffed veProofc" and derided all them who taught and bcleeved it; and thofe heathen rphi/ofbphers , who held that God had no care or refpect of things HKder heaven, but blind fortune ruled here below; and 1 8 o (jods aBuall providence de/cribed. [and all things here arc cafuall and come by chance: Soitadmo- j nifheth us & all men to beware of giving way to fuch dcubts and feares of infirmity which their owne corrupt fie fh, or Satanby in ear $ the reof doth fuggeft into their hearts to weaken & deftroy their faith in Gods Providence : Let no man admit fuch a thought into his heart, That Godhath forgot ten to be gracious, and that Jt is in vaine to ferve God: there is no profit in walking humbly before kirn ^m keeping his ordinancejn mens purging their hearts, and wa&ing their hands in innocency ; becauf e they that worke wickedneffe and tempt God doe profper, and they who dealc trccheroufly are fet up, and exalted. But above all, let usab- horre all presuming conceipts, that all things come to pafle by blind chance , and God doth not fee nor regard our wicked thoughts , purpofes, and praclifes; neithes will hee call us to account for them. For what is this, but to deny the Lord to be God? It is even the way to pull fpeedy wrath, andvengeance ort our owne heads, Gods providence being proved, that it is: I proceed to fr ew by way of plaine defcription what it is; and wherein it dothcon- fiff. The fumme of which defcription is this. Defcripti- The aciuall providence of Cjod is gods exercifeof hiswifedome^ on of Gods power 3 goodneffe, inftice, and mercy in ruling, ordering, andgo- a&uall verning the whole Worldjn watching over all his creatures With a £rovi" cars full eye, in doing all good, and permitting all evil I which are ci£ncc* done in the World-y and indifpofing all things, good and evilLto themanifeflation of his glory, and the etcrnall falvation of his eleEl in Chrifi , according to his owne eternall purpefe and the conn fell of his will. This defcription confifts of two maine and principall parts. The firft flieweth , what Gods acluall providence is in generally in thefe words, Cods exercifeof hie wifedome, power, goodneffe, iuftice and mercy. The fecond fheweth the Jpeciall nature of it, and the fpeciall things wherein it doth cpnfi ft, and whereby it is diftinguiChed from all Gods other outward actions, and exer- cifesofhiswifedome, power, and goodneffc. Thisiscomprifed in the reft of the words. Ptrt S I Firft,it is gods exercife of his wifedomet power, goodneffe, mercy *nd inflict and in this it agrceth with the creation, and all other out- (fod/ometimes permits eVtllto be done. 2 81 outward actions of God, for every fuch action is cither anexer- cif: ophis wiiedomc,orof his power, or of his goodnefle, or of his mercy, or of his jufticcor ofa!l,orthc moitpartofthemall together. And indeed Gods actuall providence beareth fway i;i all his outward actions, which hee doth either immediatly by himfelfe, or mediatly by the miniftery of his fubordinate inftruments; anditalfo ovcr-ruleth and difpoieth things which are evill, which arc not done by God himfelfe moving the doers of them; but come to paffeby the permiflion and furferancc of him, wittingl/, and willingly fuffering his creatures roabufe the power which they have from him. This point is manifeit by the Lords ovvne words, I fa, 45. 7. where hee faith, / forme the light and create darknejfc ; I make peace, and create evilly I the Lord do all theje things-. And by that fpcech of the Prophet (iAmos. Chap. $.6. Shall there be evil I in a City, and the Lord hath not done it* Thctrue fenfe and meaning of which wrords Saint Augufline EncWilad doth notably expreflfe; where he faith, nothing is done, unleffe Laur%c^K. God omnipotent doth will that it be don? , either by doing it him- felfe, or faffering it to be done ; for it could not be done if he did notfuffer it-y neither verily doth he unwillingly without or againfl hi* -will: but willingly and with his will fuffer every thing to be* To which purpofe hee hath divers other fpeeches; as that God being good would not fuffer any evillto be done, unleffe as he is omnipotent he could b^ing good out of them* neither isthatdone without gods will which is done againfl his *W//,that is, his word and approbation. In the fecond mainc part there are divers fpeciall branches 2;. /hewing the fpeciall things whereby Gods actuall providence Branches is diftinguifhed from his other outward actions. The firfl is, in parti- that itconfifts in Gods ruling ordering and governing the whole cu!ar# World, and watching over his creatures with a carefull eye. The fecond, that it comprehends in it Gods doing of all good., and his permiflion and fufering of allevilh The third, that by it God difpofeth all things , which are done in the World to the manifeftatiou of his glory, and the eternall falvation of his elect in Chrifh The fourth and laftis, that it is no other exercile of wifedome, power, goodneffc, mercy, and jufiice, V but 2 8 z ijtu M hag ana <%ultr di/pojetk alt things, but in executing things which hee hath decreed from all eternity even ruling, ordering, and difpofing all things wifely after the connfelior' his owns will. i. Tor the firft point to wit, that God exercifcth his aduall providence in ruling , ordering , and difpofing, the whole World and all therein as fupreme Lord, King, Iudge, and Ruler there- of j the Scriptures aboundantly teitific, as{/>«- 18. 35. and Pfalm, 50. 6. Pfalm, 82. 1. and 2 Chron. 19. 6. where God is faid to bee the Judge of all the Earth ; yea the Judge both in Heaven and Earth , who fltteth chief e among all Judges and is with them in the indgement. Alfo in thofe places wiiere the JCingdome, D omimon^and%ule over all is faid to belong to God, and lice is faid to bee the King which reigneth and ruleth all to the utmoft ends of the Earth, yea to be a great King above all gods; and the onely potentate King of JCings and Lord of Lords, as 1 Chron. 29. io* 11. Tfalm, 10. \6 and 19. 10, and 4.27. and 95. 3. and his Kingdome is faid to rule over all, Pfalm. log* 19. and that not for a time, hut from generation to generation^ Pfalm. 145, 1 3* It is hewhofetteth bounds to the tumultuous Seas beyond which they cannot paffe , lob 38. 8. Pfalm, 104. 9. and ruleth over the raging waves, Pfalm, %^.g^ zvAfiilleth tkm when they arife. And that hee hath a watch full eye over all creatures, even to preferve man and beafi ;it appeares Pfalm, 36. 6. and that as his ayes are upon them that fear e him, and hope in bis mercy to deliver their foule from death, and to keepe them alive in famine, Pfalm. 55, i8* 19 So his face is aga'nft them that do evil/, te cutoff the remembrance ofthem9 Pfalm. 34-16. ^ The iecond point is, that Gods providence iscxercifedboth in the doing ofallgoody and in permitting, an&fufferwg wittingly and willingly all tvill, which commeth topafle in the World, andfoit confifts of two parts, *z#i0», and ptrmiffion. This alfo is fully proved and confirmed, Jfa. 41,23. and 45. 7. where the Loid proves himfeifc to bee the onely true God by difpofing all things^ both forming the light, and making peaceby his a&ive hand and power; and alio creating evil I and darkyieffe , by per- mitting and giving up the Divcll and his wicked inftruments toabuic bis power, which hee hath given them to doe cvilland to Qods providence exircifedin domggo:d & permitting evil/, ibj to worke wickcdnefTe as wee fee in Pharaoh whofe heart hee is izidto harden, yea. zndtoraife him up, by giving him up to his ownelufts, and into the hand of Satan who hardened him and made his heart obdurate 5 fo that the more God plagued him with great plagues, which naturally tend to break c a flout heart andtopulldowne pride; the more did his corruption rife up and rebel!, and the more did S*tan ftirre hirrvup againft God, and his people, and made him run defperady into the devouring gulf c of deftruftion. Wee fee this alfo in Gods permitting Satan to afflicl /^, and totetnpthim to biafphemy by flapping him naked of all that hee had; tormenting his body, and battering hisfoule with fore temptations of his wife and friends, and with sharing dreames and terrible virions as wee read, lob 1. and 2. and 7. 14. Alfo the Apoftle in expreflc words affirmeth,thac God being provoked by mens wilfullfins, doth in juft wrath give them td uncleane fe through the tufts of their ownehearts and to vile affetlions andareprobate minde to worke all iniquity withgreedheffe , Rom, 1. 24,26, 28. and dothgive them the Spirit of [lumber , eyes that they Jhould not fee and ewes that they fhouldnot heare, Rom. \\ . 8, not by putting fuch a Spirit into them, foashee fheddethhis Spirit on men through Chrift, but by Juffcritg Satan, the Spirit of lying , and of all blindneilc and wickednefie to enter into them ( which hee would doe into all men, if God didnotrcftrainehim); and by calling them out of his protection; as wee fee in the ev ill Spirit which [vexed Saul, and in the lying Spirit which deceived Ahab by entering into his Prophets and (peaking lyes by their mouths, 1 Sam. 16. 14. and 2 King. 22. 2 j. And thus wee fee, that in all evils, of fin Gods providence is cxercifed by way of voluntary per~ miff ion* But as for all good things which come to parte, God hath iu clem an approving will, and a working h and, zn& wor- keth in men both to will and to doe-y yea every thought andpurpofe ofgood, 2 Cor* 3. 5« Philip. 2. island without him we can doe nothing , Ish% 15, 5 . So that in all morall duties , and in all good and godly workes , God worketh in men by his Spine tmmediat I), zn&%ivcth them, hearts will and power to doe them, and they are but his inftruments to performe thefe good things, as lofeph prjfeffsth afenbing all his piety and chadty which V 2 bee 284 What things good accident ly. hee (hewed in nourifhing his bretheren and their families to God. Andallriaturall good things, God worketh either imme- diatly by his o-wnc handdont% as inthecreation,wherein hee^ave being to all things without any meanes at all: or by wftrumems arid meanes which hee himfelfe hath firft created , hee giveth light by the Sun,Moone,and Starres, and by them> and the whole Heavens which are turned about by his counsels, and by their influence hee refreftieth and nourifheth all creatures on Earth; and alfo doth by them both ufe correction and (hew mercy y u b 37. ii*i3»and Matth. 5.45. There are befides thefe other things, which are good and profitable, not fimplj in their owne nature, but by accident and in fome reipeff, as for example, for men to abftainc from mar- riage and from begetting children for the increafeof mankind is not a thing naturally or morally good in it (elfe', being a re- fraining from the ufe of Gods ordinance; but yet in cafe of argent necejjityy when Gods Minifters and Servants dot live in times and places of perfection , and are driven to flee and wander from place to place naked, and deftitute of meanes, whereby to maintaine Wives, and Children; Saint Paul tells US, it is good for a CMan to live (ingle, and not to touch a Woman, 1 Cor, 7< 1 , 3 5 , for by this meanes he fhall avoid much diJbraElions and more freely attend the fcrvice of God. Alio for men to fajl^nd afflicl: their bodies by abftaining from comfortable nou- rifhment, and necciTary food for a time is not fmply good [nit felfe:but yet it is profitable for taming the proud and rebellious flefh, and for furthering of our humiliation in times of private and publike calamities , when Gods hand is heavy upon us, cr upon our Land, and the feare of his threatning judgments which hang over our heads doe terrifie us, thefe and fuch like are called good things, thar is, profit ible, expedient, and by accident; and in fome refpecl and condition good. Other things there bee which in their ownenaturc are evlll and hurt full, and evils of affliction and punifhment, ascrofTes ofGods people, and plagues which thoughthey hurt and deftroy the outward man and the flefih, yet by God grace they worke to the faving of their fouks, and the amendment of their liveg as wee read Pfalme 1 ipf 67,71. and 1 ^V.^.aad 1 J, 32. and Qodpunip?tthjin divtrs Tbjya. 285 and in that refpect arc called goid* And the plagues and dcuYd- dions which befall the wicked, which to them are dreadfull and wohill evils and curfcs j but as they tend to the deliverance of Gods Church from their periecuticns and opprefiions ; to the purging of his land; and the magnifying of Gods jultice and power ; fo they are good m the i^ne and event, and in refpcA of Gods purpofe intending good by them* Now in all thefe , God hath an acltve and working hand, as well as a remitting will; and his a&uall providence ruleth in them. Hec gives men the gift of continencv , and power over their owxe wits to live fwgle, and to make themlclves Eunnches for his Kingdomes fake as our Saviours words (hew, Matth% 19* 11, 12. and the words of the Apoftle, 1 C'or. 7- 11* Hcc cals upon men in his word , and by his grace llirres them up to fatting, weeping, mourning, and afflicting of their bodies for the greater humiliation of their foules. Joel. 1. 14. and 2. ia. and Zach. 1 2. io. Hee doth fometiraes by his owne hand af- flict his people when hee (ends among them fore difeafes which are the ftroke of his hand* fob 36. i8« and Pfolme 29. 10. and by his owne immediate bandhcz ftrikes and confumes the wicked; I§b 34. 25 , 26, as wee fee in the drowning of the old World, in the dcftru&ion o£ Pharaoh, Ananias, zn&Saphyra, and divers others. Sometimes hec doth by good inftruments afflict and punifli his people, and plague and confume the wicked; as by his Angell hee puniihed I/rat Is Gnand Davids pride. 2 Sam* 24. 17. and destroyed the hoft of Senache rib, 2 King. 19, and fmotte Herod, ssfft. 12. And by J 0 Jhtta,Mofes:D*v id, defaoytd the Canaanttes and the Philiftines, and other enemies of his Church. Sometimes by eviil inftruments hee affiicleth and pu- nifheth his owne peopie,and plagueth and dedroyeth the wicked; by Abfalom and Sbimei hee punilhed David, and by wicked Jehtt hee deftroyed the wicked family of Ahab • by Satan and the wicked Sabaans and (fhaldians hee afflicted and tryed Job; and by the proud King of ^y£*r hec punifhed //>* may doe no lead fin or evill for a good end, that greateft good may come thereof, and if they doe, it is fin in them; yetGgd,whoisfupreme Lord of all, and whole w/7/is the rule of all righteoufnefTe, and who by his omnipotency can raife out of the greateft evill afarrc greater good, andean make the Divelsmalice-and mans fall , the occafion of bringing Chrift into the World , and a way to fliew his infinite goodnefte and mercy in faving and redeeming his elect, and to magnirie his glorious power and juftice in their eyes , by deftroying ths wicked with eternall deftruclion , the fight whereof brings them to a more full fruition of his glory,and makes themfarre more fenfible of his goodnefie to them, and of their owne eter- nall bleflednefife ; hee may doc what ieemes good to his hea- venly wifedomc*. and evill (o farrc as he willeth it, and hath an hand in the orcering 0 fit, is no fin, but doth more fhew his good- nefle,and unipottcd purity ;andholinefle> o 1 he third thing is, that God by his aduall providence Jifpofeth all things which arc done inthe World, to the rnani reflation of his glory , and the eternall falvation of his elect in Chrift. The gfory of God is two waves snade manifeft by his aftuall pro- vidence, Firft, (fodtgenerallandfpeciali providence. 2 S7 Fiifl, in a more generall way, by a more generall providence. Gods Secondly^ amove fpecia I i way, which is called his ipeciallpro- 3#»aU vidence. province FirftS by the general!, the whole World is ruiedbyan univer- or|!JdaU fajl motion, and all things in the World, every one according to Ie the proper nature and naturalldifpofiuon and inclination of it. For, as the Apoftle faith, Hee giveth to all life, and breathy and all things * and in him tree all live, move and have our beings AH, 17.35,28, Hee by hn mighty word fuftaireth all things , Hebr4 1,3. Hx name u excellent in all the World, in rthich he fhewetk his glory, Pfalme 8. 1, The Heavens declare his glory, and the firmament Jheweth his handy-workjx day unto day uttereth fpeceh> and night unto night Jbeweth knowledge ; and that by the Suns going round about the World, and difcovering by ht6 light all things from one end of Heaven and Earth to another , Pfalme IP. Ii2. This generall providence appeares, Firft,by his confecraiion of things. Secondly, by his deilru&ion of io many as hee in his juft will and judgement thinks fit. Thirdly, by his gover- ning of all things according to his eternall counfell , and /u!t Will. Fir ft, hee doth univerfally conferee and uphold all things Gods cct^ in the World, by the light, motion and influence which hee hath favatioa given to the heavens in the creation ; which are continually ofhiscrca- turned about by hiscounfels , that they may doe whatfoever turcs- hee commandeth thejn upon the face of the World in the Earthy Icb 37, I2« Hee maketh his Sun to flnne on the evill and on t he good , and fendeth raine en the iu(l and unluft , (JMatth. £♦ 45. Hee giveth food to all jlcjh, Pfalme I 3 6. 27. Hee giveth meat to the benfisy andfeedeth the young ravens -which cnefpfalme 147 9. Heprovidethforthe fowles of the aire their food^ though they neither fow , nor reape-f and cloatheth the graffe of the 'field \ Matth.6,26, 50. Thisconfervationis, fird, by fucceffion. Per when any crea- i.Bv Su- tures paffe away, hee maketh others of their race and kind to celUoau* fuccced by a continuall generation and propagation, as it were by a continued creation. The forming and fapnoning of men in the womb* is afcribed to him, ~ lob 10, 8 p, 10. and 3 1. 1 j> V 4 and 288 Cod turnetb eViUiniogood. and Pfalme 139* 1 3. So that as men and other living crcatunes dye- their off lpring and progeny fucceed in their place, and by this meanes, he doth revue the face ej the Earthy "Pfalme 104. 30* and not onely one generation of living creatures pafeth away9 and another commeth in the place ,{0 that the earth is alwayes re- fhnifbed; but day and night fucceed continually by the going and returning of the Sun; andthevvinde whorleth about continually going and returning according to his circuits; The waters doe all runtmothe Sea, and yet the Rjvers are faff! ted by fprings which come from the Sea, by fecretfaffages under the Earthy the wife- Man flieweth, Eccjef. 1 . 4, 5 , 6, 7. i« By mu. Secondly, hee preferveth all things univer&lly by changing -jtion* mutable things fronx an evill to a good, and from a lerfe good to a better condition* Hee girdeth the weake with firength, Job 12. 18, 1 Sam 2,4. Heemaketh the barren wombe fruit ju 11, Pfalme 115. 9. Hee turneth the wilder 'fteffe into /landing pooles of water, and dry ground into water fprings, andmaketh the barren defer t a fruitful I field, pfalme 1 07. 3 5 . I fa. 41 . 1 8 and 5 I. 3. Hee raifeth the needy out of the dufi, andlifteth tip the beggar from the dunghill, 1 S tlGnsf there n 290 §od turnes ail to the be ft theren intended his hurt&dcflruclion in felling him for aflavejGod tumedit to his honour, and to the faving of them and much peo- plealive,<^». 50. 20. Pharoh rofe to magnific himfelfe againft God, and his people : God fo ruled and directed his rage and furie, that hee {"hewed his power in him, and magnified his name in all the Earthly turning Pharaoh's fierceaefle to his owne pratfe and glory , and to Pharaolh dcftruclion, Exed. p. \6¥ The I ewes out of malice and envie crucified and murdered Chrift: God out of his death raifed life, and made his death, which they devifed for his fhame and ignominy , a glorious triumph ever the Divell and all the powers of dtrltneffe, and a way to exaltation , AEh. 2.23* They hardened their hearts to per f ecutc the Apoftles, and to d rive the Preachers of the Gofpell out of their land, and to quench the light thereof: God turned this their hardneffe and fall to the falvati on of the gentiles ; for by thisrneanes the Gofpell czxnetobee preached in all nations, Rom. 11. 11. Wicked heretiajues raife up herefies to corrupt Gods Church, and God fo orders their doings, that they who arc approved, are thereby made man if eft , and come to fhine as lights in the midft of a perverfe generation 9 1 CV.ii* 19. Pauls trou- bles and perfections were intended for the overthrow of the Gofpell: God made them fall cut to the furtherance of *>, Phil. 14 I2» The Philtfiines invaded the land of Ifrael, with purpofe to doe mtfchiefe to Ifrael, and to wail their land : but God direcled this motion of their hearts, and by his providence appointed it as a meanesto recall Saul from pxrfmng David, when hee had inclofed him on every fide; and fofavedhimto bee a Saviour of Ifrael, and a deftroyer of the Philiflines, 1 Sam. 23. 27,28. a Bycohi- Secondly, God governs the World and all things therein by bicion. cohibition, that is, retraining, and hindering the actions and mo- tions of creatures, in his wiledomc and by his power, when hee thinks it fit Hee vtith-held Abimelech from touching Sarah Abrahams wife, that hee might not fin, and ftainc himfelfeigno- rantly, Gen. 20. 6. Hee /offered not the deft r oyer of the firft borne \n Egypt to enter into the houfe of any of the Jfraelite/S Exod 12,23. Hee ks ft backjhc waters 0$ J or dan from running downward, fo thatitwasdryedforT/r^/r* pajfeover onfeote. by bid fpecuil providence. Iofh. 3. Uecrefiraineth the influences of Heaven, and the clouds from raine, and makes the Heavens as braffey and the Earth as iron, for the pxnifbment of n>/V^tranfgrefTors, and rebellious people, Detit<2$ i-$*lob 26. 8- and 38.31. Hee bringeththe counfell of the heathen to nought, and mak^th the devices of the people of none e fell, Tfalme 33. 10. Hee withheld Laban from his evill purpofe of hurting lacob, (jen% 31. 42 ♦ And his t err our retrained the Cities round abouc, fo that they purfued not after Jacobs Sons to take revenge on them, for the flaying of the She- chemites , Gen. 35.5. And by his Spirit he forbad Paul and his companions to preach the Gofpell in *Afia , tsicl. \6. 6. In a word, as hee doth by a general! governing order all things univerfally and all events, even the heavens, the Earth, the Seas, Winter, Summer, and all feafons of the yeare, men and beafts, and makes an harmony and concord among things which are contrarie, tempering, moderatingand keeping them in their pro- per places, and doth fee up and pull downe Kingdomes & ftates, Ban.z. 3 7. and 4. 25, So hee rules every lingular creature and every fmgular event, turning harvefl; dayes into a tempeftuous time of thunder and raine ; as when hee terrified Jfrael toftiew them their fin in asking a King, I Sam. n, 16. So that wee need no further proofe of this point. Let that which isbeforc faid and proved, fufficc to fhew how God by a generall way of providence actually difpofeth all things to the iranifoftatiori of his glory. The fpeciall way by which God manifeftetb his glory is by Gois re- working things, and by ordering, ruling and difpo/ing them to ciailprovi- thc revealing of his glory, more fpecially in the falvation 0f^nc^ hu eletl in £hrift , which divines doe call his fpeciall pro* vidence. This providence God exercifeth by his Son Chrift, as hee is the Mcdiatour, Redeemer, Saviour, King, and Head of the 'Church univerfall ; and by his Spirit fent forth in the name of Chrift,and ftied on the elecT aboundantly through him in their regeneration. This confiLls and flievveth it felfe in all the gra- cious benefits and bleffmgs which God beftoweth upon men for (alvation j and m the judgements which bee executeth on hi? enemies, the wicked, by which hee delivcreth his Church out of 2 Now the mcanes which God hath ordained for the m**ifefi&- tion of the glory ofkts grace **d goodneffs in the ctemall blcf- fedneffe of his elect they goe before in execution; though the end is tint in Gods intention. And therefore they come to bee handledin the firfl: place. And they all maybe reduced to two maine heads. The firftis m**sf*ll\ Thcfccond is minsrefaw ration, In the Tall of man, five things come to bee confidered: Firft, the Commdndement of God at which man Rambled and which the DivcH made the occaiion of mans fall. The fecend b the fa/iitfe/fey what it was, and wherein ir did confift. The third isthc /tate of rebellion, irxo which roa;i did fall. The fourrh is the multitude of evils y which did accompany and follow mans (in and fall. The fifth is xhzfmallreliques of good, which remai- ned in mans nature after his fail. The Commandement of God is plainely laid downe, Gen. 2. 16, 17. And therefore I will firft: infill upon that portion of Scriptiire^nd after will proceed to the defcription of the fall, as ic is laid downe in the third Chapter. But before I proceed further, let me conclude this DocTrine of Gods acliull providence with fome ufe and application. Firft, it is matter ofadmirable comfort to all true Christians yft\% andfaithfull people of God, in that the Lord whom they have Comfort choienfor their God, their rocke and confidence, is fo wife and to the ptovident above all; ordering and difpofingall things which come fruhfull. topalTe in the World inwonderfull wiledomc and by an om- nipotent hand to hii owne glory and the falvation of his clc& jnChrift. Whatever good commeth at any rime, it is the gift ofGod; and all good ble flings and benefits which they receive and enjoy from any hand or by any meanes, they are fo many tokens and pledges of his love and fatherly care , and of his eye of providence watching over them for good/ And whatfoever evils of any kind breakc into the World by the malice of the Divcll, and the outrag* of wicked men ; they are noothcr5r.or no n^re,but iuch as G^ci id his wifedome and goodnefle is plea- fed w lbngly to permit andfuifer for a far greater good to his own pc p e ; ai.d as he over-rules them all -.and hath fee them their s beyond which thej CAnKotpxJfc} fo hedifpofeth and tur- ncth 294 the ufe of the Voftrine of (jods a ft nail providence. neth them all to hisownc glory, and the manifeftation of his juftice and power infaving of his Church and people, and in confounding and deftroying all his and their enemics,wherefore in times of peace, plenty and profperity, whcn'all good things and bleflings of all forts abound; Letusre Joyce and glory in the Lord arid give him the praifeof all , and offer up daily and con- Who CinuaH fan fees of thankfulnefje withchccrefull hearts and wil- leamcalfo ling minds; itudying and driving with all our might, andtothc to tee utmofcofour power; to ufe and employ all his bleflings to the thankfull. j^ advantage for his glory s the good of his Church, and the profit of our ownefoules; being well atfured, that thefe are his talents committed to our truft, which if wee by our faithfulneffe doe increafe, wee fhall in the day of account and reckoning, re- ceive die reward of good Rewards and faithfu/l 'fervants^ndbce received into the joy of our Lord. 3ut on thecontrary, in evilland perillous time; when iniquity abound :th finnes of all forts are increafed; piety and charity are waxen coid/eligionis skorned, the godly perfecuted and oppref- fed, juftice judgement and truth troden downe and trampled: Let us not faint nor feare nor bee de jefted as men without hope; For the Lord our God,and our keeper is aprovident God.his eyes ne ither (lumber nor fleep* hce feeth and obferveth all thefe things, and without his will and knowledge no evil! can come to pafTe, AstheScripturefaithof "Pharaoh, to may wee fay in this cafe; thac even for this fame purpo/e God hath raifed up thefe wicked -perfecutors and outrageous finners^ that is in his juft Wrath hath given them up to Satan and their owne luftsto multiply (in and opprefilon, that he wayjbew his power in them, and make his jullice glorious, and name famous throughout all the earth: W hen the nations rages and the Kingdomes arc moved, God can give his voice , and the earth {hall melt and all the works of the Wicked iTiall bee dtffolved. Vfe 2 Secondly, hero is matter of terrour to the wicked, both them Tcrrcurto who commit fins infecret, and prefume to goeonin their lewd ikcwicktd.r?*r/^ with a conceipt , that none feeth nor taketh notice o£ their abominations; and alfo them who multiply their fins openly, and without feare increafe their perfections and opprellions, and vex and afftift ths mecke of the Earth, andbreake Gods people 7 he u/e of the VcSlrineojCcds aBuail providence. 295 people in pieces; thinking tbac they fhall never bee called to account, and putting farre from them the day of reckoning: Be- hold here, the Lord who is the judge all the earth, is a mod provi- dent God;ali their doings ate na^dand opened to his eyes, and he obferves all their waves and wicked workesjthcir power ftrength and grcatnefle is from him, and he wittingly and willingly fufters them to abufe them to (in3 and to oppreiTion and wrong, and onely fo long as he pleafeth, that when they have filled np tbetr metfnre , hce may bring them to judgement, and may make them a skorne,dcrifion, and footeltole to the righteous whom they have skor- ned , hated and opprefled. Thus much for the Acimll providence of God. F I N I S. THE'DOCTXl^E ^ OF THE HOLY WEEKLY SABBATH: Wherein is difcovered the true ground,and the time of the firft Inftitution $ the nature of the L aw binding man to keepe and ftnflifieir, and thcneccflfi y asof the obfervation of it on the feventh and laft day of the weeke in the time of the Old Teftament ; fo of the remooving of it 10 the firft day now unUti the Goipeil. ALSO Befides tfrJpecLill duties necejfarily re quired for the due Santti- ficatiov thereof thefetwof r mliiplkili --j all B ef- fifths temporal and c:crru/J. Mcfl Nohh LORDS, rlia- JgT53i^2Jk§^£7^ Hat which the learned Dortours of the Jews doe tTf\Fl \& fee* I n^^^ ^ °^tncir AJaforahjo wit, That it u an hedge j»q fy **'% or defences the Law, We Chridians may more ~->A v ^} truly fay of our weekly Sabbath, :he £ - r if/ '.y. - V* //^r /> a< rA l . The true ground o; t be Sab ..a h proved iro n the word? of the Text, and other Scriptures to be Go h blcflngoftbc feventb diywiib the prom: fe of thrift ,andfan^ijyingit byjbedding his, Spirit on our fit ft parent s.and giving themjauh tobe eeve intbrift tie bleffed feed How God is fail to rep from tie worl^ oj crea:ion,m thrift, Oiap.g. The fame things further declared by way ofDofirine, and proved by four e "Reafons.Thc Vfeo that TjoZnnejhewcd. Chip-4 Tbstwo-joldfenfe of the words blcjlngand fmcliying, tie words in this text figmfie bo bjcverallpoftt ions propounded j or the more cleare underftanding of the | fanftijicatiou oj the feventb day >. C()ap. 5. Thcfirft Po fit ton negative explaine ' and provcd.The Sabbath w as not fan- '• ftifcdhy bolynes created or infufed into it ,»o fanclifcaiion but in and through thrift. Chap. 6. Thcfccoud Pofitten negative pi oved.no fupernaturallholinejjc infufed into tie Sabbath: no creatures capable of holineffe in ufed beji tes A r.gcls and Men. Chap.f. Thefirftafrmative Pofiuoi propouniedand proved I he Sabbath fancli- fed by Gods revealing binds w to kcepejwhis kolywccijy Sabbath wec~tions of the Anu-Sibhmnms anjwcred. r.Sanclifuanonby reliziom exercifesprovA a neceffary duty by 4. Arguments. ^.Obfervation of that par- ticular daywbicb GedhathbleffUwth tbegreateft bleffi. 2 3 . And the words of the Lord to Mofes, when feme of the people went out on the feventh day to gather Manna,do plainly {"he w,that God had before that time given them Com mandements and Lawes concerning the reft of the feventh day;For ip the 28. ve, he faith \H01v long will ye re- fife to keep my Commandements and Lawesflnti mating that their goin g out on the feventh day was a rcfufing to keep his Lawes, which of old he load given,& before this h^d revealed to them. For otherwife they could not be laid to tranfgrerTe : Lawes cannot be refufed to be kept before they be given;Whei?fore it is. a vaine pretence and fhift, which feme ufe to decline this Argument,^, that the cealing of the Manna on the feventh day, and Moles his admoniihing of the people to reft that day, was but a pradudiuoi of th$ fourth Cornmandement, and a preparation The Doctrine of the SMatfj. 5 preparation to Gods promulgation of it; For the words of the Text {hew mod plainly,that the intermiillon of Manna was an evidence of the Sabbath already fanctified by the Commandement ofGod;the re- tting ofthe Hraelites was obferving and obeying of the Law already given,and the going out of loine to gather Manna on the feventh day, was refuting to keep Cods Law given in the Grit institution. Now,for Justine Martyr, TcrtttUUn,Tr&neHs9 their words doe not prove any thing for the maintaining of this opinion;7Vr#//**» denyes only the perpetuall moralitie of the Law,concerning the Jewifli Sab- bath,and calls into queftion not the inftitution of it in the beginning, but the obfervation of it by the fir ft Fathers and Patriarches. Justine Martyr & Irtnetu fay^that Abraham was juftiried without circumci-. Cop and obfervation of Sabbaths, that is, of the Ceremoniall Sabbaths commanded by God in the Ceremoniall Lawes given by Mofes, not without obfervation of the weekly Sabbath, as the word, Zabbaton, origen. of theplurall number which they ule,doth clearely declare : That the weekly Sabbath was inftitutcd from the beginning, the beft learned H'mon. of the Fathers afnrme,as Origen ,Hicrome, sAuftine and others. And trai- * although the Scriptures which briefly runne over the lives and ads of * ^en. the Fathers, make no expreflfe mention of their obfervation of the p/J^o! weekely Sabbath ; yet we have divers places which miniftervery probable arguments for this purpofe. I n Genefis,cap.^^ , It is faid> that at the end of dayes, Caine brought his offering to the Lord, that . is on the Sabbath,which was the end of the weeke and the laft of the dayes. The Hebrew words are Q*C£ fpJ and fignifie at the end of dayes,and howfoever they are taken to (ignirie in procefle of time, by fome learned Tranflators, yet in no other place of Scripture doe I find, that they fignifie any other end of dayes, but of acertainefet number of dayes, either of thirty or forty, or many dayes 5 Or of the dayes of a whole yeare, as 2 Sam. 14. 2 6. where it is faid, at the end of dayes,according to dayes, that is of every ycare, Abjaiom polled his head. And 1 K'ing.iy.j.d.t the end of dayes, that is of a yeare (as Trc- mclliw translates the words) the brooke dried up. Now, I fee no rea- fon why wefhould undcrltand by the end of dayes, the end of the yeare, that Caine and Abel did onely at the end of the yeare offer to God,orafter a long time; but that on every feventh day of the weeke, which isthe weekely Sabbath, they fact lficcd to God ; undoubtedly their Father Adam, who taught them tofxrihee (which Worfhip B 3 Cod 6 The Detfrine of the Sabbath. God firft inftituted on the fevcnth day) he alfo taught them the day of Gods holy worfhip even the Sabbath which God had fanclificd, and this was the end ofthe dayes of the weeke. ^ Alfo in the fame fourth of genefis in the lad verfey it is faid, that when Seths Children began to increafe, that then men began to call on the Name ofthe Lord; that is as learned Junius well expounds the words, they began to sflembie themfelvcs together in publicke affern- blies to pray unto God and worfhip h m, even all Seths feed who were Gods people, and were called by the name ofthe Lord, that is the Children of God, as we fee, Gen. 6. 2. Now, as they had folemne and let meetings, fb undoubtedly they had a fet time, even every Sab- bath or feventh day, and fet places or Churches J for without fet rime and place there can be no folemne invocation or wor(hip in folemne affemblies,as common fenie teacheth. And that Noah when he came out ofthe Arke began to obferve the reft ofthe Sabbath, and didoffjra faciince ofthe reft, that is ofthe holy Sabbath5and that God was well pleajbd with it. Me thinkes the HH Hebrew words in the originall Text teach very plainely ; for it is fud, rin^H that God fmelled a favour ofthe reft ; that is, he accepted it as a plea- Gen~8."ii. fing Sabbath facrifice, the Hebrew emphaticall and demonftrative HP * particle here added to fet forth a fpeciall reft,implies fomuch. And the word which is in the Hebrew, reft, is of the fame note and origi- nall with the word which. Exod. 20.1 1 . in the fourth commandement is ufed tofignifie Gods refting 011 the feventh day. Now, ail thefe things well weighed and laid together doe flicw that this opinion, though held by fome learned men, is but a meere dreame and idle fancie. And indeed the very firft words in which God gave the fourth Commandement, to wit, remember the Sabbath day to kcepeitholy, are of themfelves alone afurficient argument to prove, that the Lord did not in giving the LawT from Mount S'ma firft inftitute the Sabbath day ; but only did renew the memory of it, and of the firft inftitution thereof by renewing and receiving his old Commandement, by which he on the firft feventh day of the World did fanclifie it. There is another opinion which divers both Antient and moderne Chriftians do hold upon a better ground; for they doe gather and con- clude with one generall confent from the plaine words of this Text, that God in th ^ beginning immediately after the creation ended, did give The Bottrifit of the SMath. 7 give the Law of the Sabbath, and did blefte and fan&ine the feventh day of thefirft weekc of the world, and every feventh day of every wecke following, and commanded it to be kept an holy Sabbath, in memory of his reft on the feventh day. But howfoever, they all agree in the generall -3 yet in divers fpeciall and particular things they do much differ. 1. Some hold, that the Law of the Sabbath was given to man in the ftate of innocency, before his fall on the fixt day, and that it was written in mans heart, that he ought to keepe the feventh day holy ; and that if man had continued in his integrity, he would haue kept the feventh day of every weeke an holy reft unto the Lord his God. 2. Others hold, that the Sabbath was inftituted not in the ftate of innocency, nor before mans foil, which happened towards the end of the forth day ; but that on the feventh day when God refted from the worke of Creation, he then didbleffe and fanclifie that and every fe- venth day and appointed it to be a weekly Sabbath, and the Law by which he inftituted the Sabbath, was no other but fuch as was written in mans heart in the creation, and that man by the inftincl of nature would have obeyed that Law and kept the Sabbath in the ftate of in- nocency,ifhehad ftood and continued therein. 3 . A third fort are of opinion, that the Sabbath was inftituted and the Commandement for the keeping thereof given in the ftate of in- nocency, and yet not till the feventh day;for they imagine that man ftood more then one d«y, and did in his innocency keepe the Sabbath, and if he had continued would have alwayes kept it ; not by any in- ftincl of nature or light of naturall reafon created in him and moving himfo to do, but by apofitiveLaw and precept given by God, of the fame nature and kind with, the Comimndement of abftaining from the tree of knowledge of good and evill. In all ?nd ever)' of thefe opinions I rind fome failing, and no confent and perfect agreement with the word of God. . "Firft they all goetoo farre, and have not one word in Scripture to warrant their opinion : that Adam in the ftate of innocency lhould and would have kept every feventh day for an holy reft, and that God would have required it at his hands. For all Scriptures which mention the Sabbath doe lpeake of it as of an holy figne looking alto- gether towards Chrilt, and towards the ftate of grace and glory in him. and not towards the ftate of innocency. It is inoft ccname that man 8 The Detfrinc of the S*bbdtb. man in that ftate was perfect with naturall perfe&ion, at all times equally difpofed to obey God and to ferve him, and to remember his Creation and to honour his creator. Hee needed no obfervation of any day to put him in mind of any thing which he had before known & which God had revealed to him, his memory was perfect, and he knew whatfoever was needfullfor him to know or do in that prefent ftate. And his will was every moment ready to do whatfoever he knew to be right,he needed no figne to admonifh him of his duty,or to move him to do it in duefcafon.He did not labour nor weary bim- felfe, every day was to him a day of delight and pleafure, of reft and recreation, and in every creature which he did fee or meddle with3he did behold and take notice of the wifedome and goodneffe of God. In a word:his whole life was a conftant and obedient ferviceofGod, and there was no inequality nor lerTe worihup of God in one day then in another, for he fully fervei God at all times : Whofoever de- ny es this muft needs deny therein mans pee fcclion and conftant con- formity to God in the ftate of mnocency . For where one day is kept better then another, there is inequality, and no conftant uniformity in himfelfe, nor conformity to Gods will. In the fecond place, they who hold that the Sabbath was firft inftituted after mans fall, and yet that it was written in mans" heart in the ftate of innocency, and he then was bound to keepe it : they fall into many abfurdities. . Firft that a man was bound to keepe a Sabbath before ever it was inftituted. Secondly ,that God did by his word and commandement teach man in vaine that which hee was folly taught already and had written in his heart. Thirdly, that God gave to man a Law in Yaine after his fall when he knew he was become unable to keepe it. 3. They who hold that the Law of the Sabbath was not writ- ten in mans heart, but was a positive Law given in the ftate of in- nocency, of the fame nature with that Commandement of mans not eating of the tree of knowledge. They doe make this Com- mandement of the Sabbath utterly void by mans fall, even as that of not eating is now void, and was not to bee renewed after mans fall. But of the unfoundneiTe and vanity of thefe opinions I fhall fpeake morefuUy, when I \l7. In the day that thou eatcft thoujhalt furely dye. Which fentence was fully and truly executed, though not on Adam himfelfe, yet on Chrift the fecond Adam mans iurety. Thefirft Adam and all his pofterity are the fame day made fubjecl to death, wherein they act or partake actually of this tranfgreflion, and Chrift the fecond Adam who undertooke to fttisfie the Law for this (inne and to fufrer the puntfhrnent due to it and all finnes which fpring from this roote, did certainely dye on the fame day, and at the fame houre of the day in which the firft Adam tranfgrefled, fo Ir&nem and divers of the ancients and other acute writers do hold, and they wellobferve, that on the fixt day of the weeke on which day Adam was created and after the ninth houre of that day, that is in the afternoone, and towards the end of the day Chrift fuff:red both a curfed bodily death on the croffe, and alfo the agonies and paynesof the fecond de^ath, as he ilieweth by his crying out, My Cjod my Cjod \\>hy haft thou firfiken mee. And by his word Confummatum esl> that is, the fulnefle and utmoft extremity of tor- ments is come, or now is the utmoft extremity of my painefull fuf- fenng. And therefore it is very probable and cannot without fcornefull wrangling be denied, that Adams fall was about the fame time of the fixt day, which doth make good the word of God and (hew The Doctrine of the SMutb. 13 (hew the verity of histhreatningLaw, and his admirable wifedomc and providence in thinking of mans redemption before he would fuffrrmantofail. Sixtly if Adam had ftcoj any while, even one day or night or more untill he had eaten of the tree of life, which ieemes to be a feale of the firft Covenant of life by workes of naturall righteonfnefle, it is likely that he could not have fallen, nor the Divell beene fuftered to tempt him, or if after the taft of the fwectnefle of the tree of life, and the fealing of the covenant of life by his owns workes of obe- dience, he had fallen : furely his fall had beene more defperate, even totall and finall apoftacy : for which God alloweth no Sacrifice to be offered nor prayer to be made, and from which there is no recovery nor renewing by repentance. The Divell being created with the Angells amongft the fupernaturall hod on the firft day, and having „^ yQ fcene the glory of Cod and tafted of the Heavenly joyes all the (ix l6/ dayes of the creation untill man was created and all the frame of 1 ioh.j, the world finiihed, and Lordlnip giscn to man over all inferiour \6. creatures, he then after this taft falling away and not abiding in the Heb.6.5. truth but leaving his firft eft ate, did finne more defperately and rebelli- ouily againft the light, and his finne is fo hatefull to God, that he will not accept of any fat is faction for it, neither could the Sonne of God undertake for him. But mans fall being at the firft before he had tafted oft he tree of life and the full fweetneiTe 'and fruition of earthly feli- city, and fpringing not originall from himfclfe,. but from the Divell who deceived him, therefore there is mercy with God for him, Gods giving of Chrift,and Chriils undertaking for man, is an argument that Adam did fsll in the d.\y of his creation before he had tafted of the tree of life, and that he was made,mard, formed and deformed «i one day,astheGreeke writers fpeake Laftly.it Ieemes by divers other reafons very probable, that man did fall on the fixt day before he had eaten of the tree of life, which if he had beene left to himfelfe, and if hee had not beene prevented and feduced by the Divell he would have done. Firft becaufe the Covenant of life by mans owne workes of obedience, being fealed by his eating of that tree which was the feale of that Covenant : as appeares by Godsfpeech, Qencfis.^i 23. Man had beene confirmed in that natural! life and eftate wherein God created him, and the Divell could have had no power C 3 either 14 The Do thine of the sMdtht either to feduce him or to prevaile by his temptations. Secondly the things which Adam did after his creation and be- fore his fall : could not be done orderly and diftinclly in lefle then a good part of a day. Firft God brought all living creatures before him, and hee tooke notice of them, and gave to every kinde of crea- ture fit names, before the woman was made, as appeares, ver.io. Then Gcd caft him into a deepe fleepe and tooke one of his ribs, and formed it into a woman and brought her to him. After that God gave them the bleiling of fruitfulnefTe , and faid be fruitfull and multiply, he alfo gave them rule and dominion over all creatures, and appointed them all Trees bearing fruit, and Kerbes bearing feed for their meat, and fct man to keepe and dretTe the garden, and withall he gave them the commandement to abftaine from the tree of knowledge of good and evil!, before they were tempted and drawne into (inne and tranfgreflion. Therefore their fall mud needs be towards the end of the day, after the ninth houre, at the fame time of the day in which Chrift furf:red death and gave up the Ghoft : as theGofpellfhewes, orIze\\>hich he had male. Trtmetlitts &Jmitts and many other lear- ned expofitors do reade the words thus : That before the feventh day God had ended his worke, and had finiflied it on the feventh day, that is,when the feventh day came he had ended the creation. The words thus diverfly tranflated feeme to have feverall mea- nings and may be taken in divers and feverall fences. The Vulgar Latine which is all one with our Engli h trantlation, fecmes to make this the fence of the words. That on the feventh day Cjod made an end of hi* Worthy which till then was not fully fin ifhed, and that in memory and for joy of the finifhing of his worke and making it fully compleate on the feventh day, he fandiried that day to be his holy Sabbath. The Chaldee paraphrafe fecmes to make the joy and delight which God tooke in viewing all the worke of creation on the feventh day, to be a ground and caufe of Gods fan&irying that day for his Sabbath. TrcmeUm 7k D citrine of the Sabbath. 17 Trcmellipu and the learned who agree with him, iecme to hold Chap,2, that C od had before on the fixt day ended all the workes of the crea- tion. And all being finished when the feventh day came, that was the onely day of the weeke in which God had no worke left to be fi- nifhed, nor any thing to make, and therefore he made this his holy day and day of red. This alio feemes to be the meaning of the Greeke Septuagints, who for this rurpofe have changed the He- brew text, and^inftead of the feventh day, put in the fixt day for the ending of the weeke, and the feventh day they make the day onely of GodsWting. Now of all thefe tranflations taken in thefe Vulgar fences, there is not any one which can give full fatisfaclion and remoove all doubts and fcruples : Yea if we receive and grant them all, fome difficulties will ftill remaine ; And therefore, for the removing of all doubts and full manifeftation of the truth, I will endeavour to fearch and di\c further into the words of the Originall Hebrew text, and to findc out a further fence and meaning, by comparing them with other Scriptures which give more light unto them, ax! in lb doing I will make life of thefe feverall tranflations and fences,to gather fome light and ftrerigth from them, and from the difference which is among them for the more full manifeftation of the truth which I fhall com- mend unto you. f Firft for the Hebrew word ^ which is here tranllated, Ended, Pcrfetted, Fimflxd, it fignifies in the firft and mod: proper and full fence, to bring a thing to the full end of it, io that now it hath all which belongs to it in any kinde. Sometimes it is ufed in Scripture to figniHe the bringing of a thing to the laft end ofic, either by con- fuming of it, and bringing it to an end of bceing and well beeing which it had before, fob.^.g. By the breath ofCjods noftrills the wicked are faid to be confumed, and //S.1.25. or by ceafing to continue it if it be a tranfient action or fpeech : as (jen. 1 7.2 2. Cjod ended ' h-< ffteech or talke With Abraham, that is:ceafed to continue it, and Exod.i 4.3 3 \& 1 .SVfw.10.13. & 2 Sam.6. 18. 1 AriW.7.40. where mention is made ofMofes his ceafing to fpeake, of Sauls making an end of prophecy- ing,and Davidcf offering Sacrifice, and Hiram of his working. T his fence is in no cafe to be admitted. Firft becaule God confumed not the works which he had made before, neither did God bring his working and making of crca- D tures 1 8 The Doftrine of the Sabbath. Chap.2. tures to an end by ceafing to continue it,for that was the fixt day when he had made the woman the laft creature which he made, then he ceafed from his working and brought it to an end. Secondly becaufe cohfuniing ani deftroying of creatures, can be no good ground of blciii lg and fantifying the day and tune in which it is done. Sometimes this word is ufed to figniRe the bringing of a thing to the full end of perfection, either by adding to the laft and utmoft thing which belongs to the nature, kinde and being of if, fo that now it wants no perfection which it ouglitto have in that kinde, thus the word is ufed, 2 Chro.j. 1 1 .where it is fa id tlmSalomonfimJbtd the houfe of the Lord, and Sxod.qo.33. CAtofes finijbed all ths^orke of the Tabernacle. Or elfe by adding to it more then naturally be- longs to it : even fome flipernaturall and extraordinary perfection, thus the word is ufed, 8\ ex. 26. And through him /beds the Holy Cjhofl abundantly on all that are fantlified and faved, Tit, 3.6. And that as thrift onely makes Way into the holy ofholieft, Heb.iO. 10. fi in him is allfullneffe, and from him all grace proceedeth by which god makes hs accepted, Eph.i .6. I know that God created all things, and man in hisowne Image ; perfect in his kinde, but yet mumble, Iconfefle and beleeve that man by his pcrfecl obedience performed to God in his owne perfbn, according to the rlrft covenant of works, might have continued in that naturall life and earthly happinefle wherein he was created : But that he had any fiipernaturall orlpi- rituall power given before the promife of Chrilt, whereby he was fitted for heavenly happincfle, or that any fuch life and happinefle was promifed in the firft covenant, or any grace tending thereunto, I can- not be per fwaded. Firft becaufc theS'cripturcs arc utterly filcnt in thefe points. E Secondly 7,6 The Docirhic of the Sabbath. Chap.2. Secondly becaufeit is againft all reafbn tothinke, or conceive of God, who is the fountaineof all wifedom and doth nothing in vaine. That if there had been a more neere way th ~n Chrift, more ready for him to revealeand communicate all his goodneffc and glory to man- kind, even the way of mans own perfonail obedience to the firft co- venant of works ; Surely God would never have fiifrered man to fall, nor have given his Sonne to dcfcend from Heaven and to humble himfelfeto fuch bafe. ignominious painefulland curled il:rf .-rings as he did, and all to bring man f© f irre about to the fruition of himfelfe in heavenly glory. Thirdly, whatfoever hath or fhall certainely come to parte con- cerning mans happineffe ormifery, that God decreed, forefawand ^>urpofed, and that only he intended, and that from the beginning, even from all eternity ; though God laid upon man noimpcftibihty of ftanding in innccency, nor any necefftty of filing, but man was able to doe Gods will according to the firft Govenant , and if he had done it, he might andftould have lived and enjoyed an earthly fe- licity : Yet certainely God foreknew what man would doe when he was tempted, and did willingly permit him to breake the firft Co- venant, intending to make a more lure Covenant in Ch rift, and to eftablifh it with better promifes, H^.8.8. and that none of ail man- kinde (hould be faved but onely they who are in Chrift and under this Covenant. Now Ithxfc things being thus : If the bielTing wherewith God bleffai the feventh day, beany fpiritaall bleilmg, it muft needs be in and under Chrift promifed : Yea it in-'ft needs be either the promife made to man on that day, that Chrift fhould be his Redeemer, and Chrift his undertaking openly to be mans furety and Mediator, orelfc fomefpcciall blejTing which comes by Cr rifts mediation,as the gift of the Spirit, and fpiritudi grace given to man to beleeve in Chrift,to reft on him,and in him to feek eternall reft ; or Gods acceptation of Chrift for mans furety, & Gods reft ing on Chrifts fatisfaclion and i ighteoufnefle. In. very deed, let others thinke what they pleafe, for my part lean fee no reafon either in this text or any other text of Scripture to perfwade me that this bletfing was any, but the fupematurall and heavenly blefting, even Gods gracious favour, kindncfle and love then firft (hewed to man in Chrift, by promifing him to become the feed of the woman, accepting him for mans fore:y , and refting in his mediation andalfurficientfatisfa&ion, which bid- fing The Dottrine of the Sabbath. 27 fing brings with it and includes in it many, yea all naturall bleflings Chap.2, which are true bleflings indeed,and end in eternal! happineffe. For by Chrift who then was firft. promifed and revealed, man hath naturally life continued to him, and right and rule over the creatures reftored and given in an higher degree, and in a more excellent kind : He had power given to him in the (late of intiocency to rule over cattell and all living creatures, and to order and command them for his delight and plcaiurc. But in Chrift he hath power given to kill and facrifice, and to eat them and life them for his profit. I n the creation God gave toman ashisfteward rule over all creatures and right in them; but in Chrift he gave man the right ofa fonne and heire,and made all crea- tures mans inheritance, which is a firmc and unchangeable right,and now all the bleflings temporall which the eleel: and faithful! have and poflefleby faith in Chrift and by a true right in him, are bleffedand iancliried" to them, and are helps and furtherances to their heavenly glory. And thus I dare be bold to conclude: Tint the blefling where* .with God blrifed the ieventh day, was a blefling above all bleflings na- turall which God gave to man in the (ixt day and to other creatures on other dayes of the creation. It was the blefling of his kindnefle and love to man revealed m Chrift pro mi fed, which includes in it the refti- tction of man to all naturall bleflings ,all which all man-kind have and injoy by Chrift andthrougl: his mediation So that here is a blefling worthy of an evedafting memoriall among all sldams posterity ,which juftly bound* them all toobferve that day of the weeke to the honour andpraifrofGcd, untillthe commingin ofthefullneiTeof thatblet fing on the day of Chrifts refurreclion, which is the firft. day of the weeke and the eight from the beginning of the creation, which all Chriftians by vertue of the inftitution of the Sabbath here in my text, are bound to keepe holy and to folemnife with thankfullneffe for all bleflings in Chrift promifed on the feventh day, and on the firft day fully exhibited a perfed: Redeemer in his refurredion. And thus I have difcovered out of this text the whole ground upon which the Lords holy weekly Sabbath is founded, which is briefly comprehended in theic 3 .particulars . I . Gods per ft tting of the ^orkjreated. 2 . Cjods reft on ti:e feventli day. 3 . gods blejjing of it. Out of which particulars as I have laid them open : this Doctrine doth arife. E 2 CHAP. III. 28 The Dettrine of the Sabbath. Chap. 3. CHAP. III. 1>£\4. 13,16. upon thefe infallible premifes it rollowcs ncceflari- ly ,that the proper end and ufc of the Sabbath |l refuppofmg Chrift, the fall inftitution thereof muft needs be grounded on Chrift alio fourthly,! f Chrift as he is the Son of man united in one pei ion unto ^eaioyl» God,and fo our mcdiator,bc the Lord of the Sabbath,ib that the altera- tion and change of it from one of the feven dayes to another, is only in his power and depends wholy on fome change in him ; then the infti- tution of it is grounded on thepromifcefhim and upon his mediati- on. Now the Antecedent is mimfeft by our Saviours own words. Mat.i 2.5?. where he calls himfelfe Lord of the Sabbath day. And by his refurreeffion andbecomming the head [tone of the corner, the Sabbath is changed from the day of him promifed unto the day of the full exhi- bition of him a perfect actmll Redeemer in his refurreclion, as David foretold,P/2/.i 1 8. -And the praclife of the Apoftles in all Churches of Chriftian Gentiles doth abundantly declare, Acl.io.j. & 1 Cor.16.2. whei fore undoubtedly Chrift promifed, was the fir ft ground of the in- ftitution of the Sabbath,and as dot Saviour in that place of the GoipelJ, Jlfat.j 2.o.atfirmes it was made for man, that is,not only for mensufe but alio for him, the ion of man : and upon the promife and underta- king of him to become man and the iced of the woman, for mans rer demption and for deftroying the wot ks of the Divell. 11 S E. This Doctrine thus fully prooved and confirmed, is a Doctrine of ipeciall ufe to work in the hearts of all true Chnftians, who have all their hope & confidence in Chrift, an high and holy reverence and eft* eem of the Lords holy weekly Sabbath3and to provokand ftir them up to a carefulIjCoriicioiiable and diligent obfervation thereof, in all their generations, for the promoting and propagating of piety, and for the increafe of devotion and advancement of Religion in all fuccecding ages. If the obfer.ationof the weekly Sabbath were but a dictate of naturejwritten in mans heart in the creation;then were the chiefe end andaymc of it no more but an earthly felicity, and the fruition of a naturall life m an earthly paradice. It fhould be no better then one of the duties which belong to the old covenant of life, and juftification • by 32 The T> oft rim of the Sabbath, Chap * . W mans owne wor^s» which is abolifhed and made void by mans fall. Anditiswholyfruftratcdof the proper end and ule of it, which was juftification and life by works of a mans owne doing. And fo being not a part of the wifedomc which is from above, it mould be of leffe eft- eem and of common and ordinary account with holyChriftian Saints. Or if the Sabbath were a legall rite and ceremoniali ordinance oneiy, luch as were facrifices, burnt offerings, circumcif ion and legall purifi- cations, which were fhadowes of things to come, then mould it bea- bolifhedby the full exhibition of Chrift, and the obfervation thereof among Chriftians of the beleeving Gentiles, were no better then let- ting up of abominations which make defolate by cutting men of from Chrift. But here we are taught better things concerning the Lords holy weekly Sabbath,to winthat it is an holy, Heavenly, Evangelicall ordi- nance, wholy grounded upon Chrift and depending only upon him, firft inftituted upon the promife of Chrift, and limited to the feventh day of the week,(in which he was promifed to be mans redeemer,and did undertake,and in fome meafure begin actually to mediate and to in- tercede for man with God ) and was commanded to be kept only on that feventh day, during the time of the old Teftament while Chrift was only promifcd,and the fathers fought falvation in him to come. And now ever fince the full exhibition of Chrift a perfect redeemer in his refurrcction, neceftarily impoiedon all Chriftians, and limited by vertue of the firft inftitut ion and foundation of it upon Chrift, to that day even the firft day of the weeke, which is the greateft day of Chrift appearing in the nature of man on earth, that is the day of his refurre&ion to glory and immortality, and the day of his compleat victory and triumpb,in his owne peribn over fin, death, the Divell and all the powers of darknefle. So that though the particular dayes of the wreekely Sabbath, that is, the feventh of the weeke in the old Teftament, and the firft in the new ; and under the Gofpell may truly be called temporary and cere- moniali, becaufe they have their let times and feafons; the one the time and feafon only under Chrift promifed ; the other the time and feafon under Chrift fully exhibited, that is, the whole time of grace under the Gofpell untill we come both in foules and bodyes to the eternal! Sabbath and reft in Heaven, when ( Chrift our Mediator having deftroyed all enemies and delivered up the Kingdomc to God * his The Dottrine of the Sabbath. 35 his Father) God fhall be all in all : yet they are fuch ceremonies as arc Chap. 3 .* holy in their feafons, not by fignirkation and confecration to holy and fupcrnaturall ufe only, as legall fliadowes were:but alfo materially and in refpecl of the very duties, which are performed in obfervation of them; yea and effwdivcly^becaufe the due obfervations of them pro- perly tends tobegit and increafe true holinefle in Gods people. Befidcs, if we confider the obfervation of a weekly Sabbath (Im- ply in it felf without limitation to a particular day, fo it is a perpe- tuall ordinance of God which bindes all man-kind to the end of the world. And there is none of all AfUmffcfoaxtyiyxt by Gods firft inftitution he is bound to keep the holy weekly Sabbath,upon that very day of the weeke, which by the word of God and the ground of the inftitution, appeares tobemoft feafonable in the age and theftatc of the Church tinder which they live and have their being on earth. Now thefe things being fo, how is it poflible that any true fincere Chriftian ( who as by one fpirit and by a true lively faith, fo alfo in his whole heart and in all holy affeclions is united unto Chrift ; and hath all his hope and confidence in him as in his only Redeemer, Lord and Saviour) fhould not have the weekly Sabbath in moft high efteeme, which was firft grounded upon Chrift promifed, and came in upon thefeventh day of the world, together with the word of promife and the glad tidings of the worlds redemption by Chrift : and with the two perpetuall commandements of repenting and beleeving in Chrift, which are the great commandements of the Gofpell, which holy and blefled Sabbath hath ftill continued and gone along with Chrift pro- mifed on the feventh day, during the time of the Old Teftament, and fince the full exhibition of Chrift in his refarrcdion, hath advanced forward together with Chrifts unto the firft day of the weeke, in which day he perfected mans redemption, triumphed over death, rofe up and was advanced to glory and immortality. Surely they who profeilelove to Chrift, and profane the weekly Sabbath, they are no better then painted hypocrites, yea rather they are to benumbreda- mong thofe bold, audacious and fcairdalcus finners, who prefume to pull a funder thofe whom God hath infeperably joyned together, that is, the Sabbath and Chrift the Lord of the Sabbath, who while they profeffe Chrift in word, doe indeed deny the power of true Chri- ftian godlinefle^ and doe what in them lyeth to turne the publicke F worfhip j^ The Dotfrine of the Sabbath, Chap,4.worfaipof God into facrilegious profanation, andfo to provoke the eyes of his glory. Thus much for the fecond maine thing here offered in this text,that is,the ground of the holy weekly Sabbath. CHAT. IIII. TH E third maine thing which here offos it felfe and which I have propounded to be handled more largely ; as comprehending in it divers fpeciall points of great weight and moment, as the fancli- fying of the feventhday and alfo Godsbleflmgofit, fofarre asblef- fing (ignifies Gods fetting of it apart to be kept and obferved for a bleffed memoriall of the promife of Chrift, and as it is a part of the firft inftitution of the Sabbath. For Gods bleiTing of a day or of any other thing doth fignifie. i .His giving of fome notable benefit on that day, or to the thing bleffed. 2. H-s fetting of it apart to a bleffed end and ufe, in the former lenfe it belongs to the ground of the Sabbath and fo I hue fpoken of it before. In the latter fenfe it belongs to Gods aft of Inftitution, and is in eff:cl the fame with fanclifying of the Seventh day, onely this J conceive to be the difference that Gods fanclifying of a thing is, his federating of it by his word and commandement, to a fupernaturall and extraordi- nary ufe,either prorltable,or unprofitable to it felfe, as his federating of things to be his instruments of juft vengeance for the deftruelion of his enemies,and fcperating men to fome holy office for a time,as Saul to prophefie, ii/i^f fbnnes to be Priefts, and Judas to be an Apoftle, by which office they received no true bleiTing, but it turned to their grea- ter curfe at laft.But Gods bleiling of a day>or of any other thing, is his letting of it apart for a bleffed ufe, and his pronouncing and comman- ding it by his holy powerfull word, to be a bleffed day or bleffed thing, and toferve for holy and blefled ufe, and fo bleiTing is that fpe- ciall fanclifying which is feperating of things to a bleffed ufe,and come here to be handled under Gods fanclifying of the feventhday; 'For God fanclifying in this place, is a bleffed fanclifying of the day to a bleffed ufe, and the word bleffed is put before to make us cleerely fee and underftand fo much. I will therefore infill only upon fanclifying which comprehends bleiTing in it,and will rirft open and expound the word and fo proceed to points ofDoclrine. The Hebrew word Kadafi, is never ufed in any other fenfe in all the Scriptures.. Jbe Dotlrine of the SMtth. 35 Scriptures, but only to f ignifie fepcrating of things from their ordinary Chap.4. and naturall uie,to fome ufc more then naturall or above nature, and the fitting and preparing of them for that ufe,as for example combining of nations in an holy league againft rBMli or other wicked ftate to exe- cute on them Gods juft revenge, }er.6.^.&c 12.3.& 22.7.8.: 51.27,28. and fcperating fome cities for Kfugejofl.io.j. whenfoever this word is attributed to God in all the Scripture,it fignifies either Gods fepera- ting things or times for holy ufe by his word and commandement, or by fome holincffe (hewed or fome extraordinary holy worke done in them,as Sx. 1 9 .44. 2 flro.j. 2 o.or elfe Gods inf ufing of his holy Spirit, and of fpirituall and fuper naturall graces and gifts of holines into men by which they are Operated from carnall men, and prepared for hea- venly glory,as £x.$i.i3.Lev.2o.8.£zec.20.i2.fer,ij. where God is hid to (anclifie his people,and to make them holy, that lb they may be fit to come neerer to him. And frequently in the new Teftament, the Greek word *?*&*» is ufed in this fenfc,as £ph.5.26.Heb.2.n . Hers the word (ignifies not (andifying by infh(ing holineffe and making holy,but Gods confccrating,that is,feperating the feventh day to an holy, heavenly, fpirituall and fupernaturall ufe, by his word and commandement, or by fome holy worke done firft in it, or fome holi- neffe firft revealed upon r. For this was the day in which God by his gratious promifeof Chrift, and by the new covenant of life made with man-kind in him, did communicate his Spirit to our firft parents, and wrought in them , faith and all holy graces need full to falvation, and lb ofljbah, a woman ^?^ who brought Wo to mm made our firft mother Cbavah, that is the mother of life in Chrift to all living. This day, God hereupon commanded to be fandtified of men, and kept holy by holy exercifes which tend to the honour and praife, and to the folemne commemoration and memoriall of Chrift promifed, and of his own reft in Chrifts mediation, and this day he appointed to man to be a figne and pledge of the eternall Sabbath in Heaven,after the end of the world which in fix dayes he created. Here therefore we fee wherein efpecially Gods fan&ifying of the feventh day to be an holy Sabbath of reft, did confift. Which that it may yet appeare more fully and diftinctly in all the particulars, I will reduce thefummc of all into a few politions, fome negative, and fome affirmative • which being by evident teftimonies of Scripture, F 2 andt 3 6 The Do&rine of the Sabbath \ Chap. 5. and by good arguments grounded on the word of God, prooved and confirmed ; the truth will be fo cleare and manifeft, that the fimple {hall be able to underftand the true fanctincationboth ofthefeventh day, which was the old Sabbath of the Old Teftament, and alfo of the Lords day the Chriftian Sabbath of the New Teftament under the Gofpell. CHAP. V. l.Po/ttio Er^ we mu^ not *n any ca^c imagine> That Gods fanclifying of the netative. * feventh day was the creating or infufmg of any naturall holineflfe ' into it,by which it was diftinguifhed from other dayes of the weeke, and made more excellent then any of them. My reaibns are : Firft becaufe creating of naturall holineffe in any thing, isaworke of creation : But God relied from all works of creation on thefeventh day, and from making any thing which belonged to the naturall being of any creature, or to the naturall frame and perfection of it, witneffe the words of my text,and the words of the Lord himfel££xW. 20.1 3 . Secondly the Scriptures which are the onely rule of faith, and of all Dodrines of this kind do never mention any naturall holineffe in any creature which God made in the whole created frame of Heaven and earth ; Although God did create man perfevft in his kinde, even in his owne Image : yet I doe not read, that this image comprehended any more in it but naturall gifts and endowments onely, as light of underftand ing, liberty of will, mod free to good onely, and well ordered affe&ions all upright; alfo a comely frame and excel- lent temperature of the body, fit to be the feat, fubjecb and inftru- ment of a living reafonable naturall foule and fpirit, and ,to rule over all other creatures. SoUmon the wife preacher defcribing the image and excellent frame wherein God created man, makes no mention of any holineffe, but onely of naturall uprightneffe. god ( faith Ecclef.7. he) made man n fright. Wee never reade of holineffe naturall to any *9- but onely to God. Thirdly true holineffe is a gift of flipernaturall grace given onely in Chrift, and proceeding from the Holy Ghoft fried on men through Chrift,and dwelling in them as the immortall feed of God : It belongs not to the naturall image of God wherin the fir ft earthly Afom was created j but to the fpirituall and heavenly Image of the fecond 'The Doctrine of the sMaXh. fccond Adam Chrift, who is aquickning Spirit and the Lord from Chap. 5* Heaven Heavenly, whofe Image no man can beare but in the date of regeneration,when he is borne of the Spirit, and begotten of God to a lively hope, to the inheritance incorruptible and undt filed Vehich fadeth 1 Pc*. U« not away; as I have largely heretofore prooved by divers Scriptures which oppofethe image of true bolineffe , and undehled righteouf- neffe which men have in Chrift , to the image of the firft Adam, both that upright image wherein he was firft made, and that corrupt image whereinto he was transformed by his fall, as appeares mod: plainely, 1 Cor.i5.45,4p.and^fA.4.23324. The thing which deceives many learned men, and carries them to thinke that holineiTe was a part of mans naturall image in which he was created in this. Firft they take it for granted,tbat all uprightnefle and purity of man objett. in heart ,fbule,life and converfation, by which he is conformable to the law of nature and to Gods will revealed, and his commandements gi- ven to him, is true holinefle and is fo called in Scripture. Secondly, they reade that Adam was made by God upright and had that purity and uprightnefle which made him conformable to Gods law and revealed will,and this was Gods Image in him, and hereupon they conclude,that Adam was created in true holy neffe. To this 1 have heretofore upon another text fully anfwered, by lay- Anfb>. ing downe a plains diftincTion gathered from Gods word, and daily experience,and by applying it to this purpofe.For I have diftinguiftied purity and uprightnefle by which man is conformable to the revealed will and law of God into two forts. Firft there is a created naturall purity and uprightnefle founded upon naturall principles, which God gave to man in his firft creation, by which he was conformable to Gods revealed will and to the law of his nature in the ftateof innocency,but this uprightnefle having no other roote or foundation, but mans mu- table nature and frame, was alfo mutable and was auickly defaced and corrupted by the fubtilty of the tempter and mans fall. Secondly , there is a renewed or new created uprightnefle and purity of man in his heart and; foule, life and conversation, which is found onely in Gods ele& and faithfull regenerate children; by which they are here in forne meafure made conformable to the law and will of God ; this although it is much ecclipfed and obfeured by the remainders of naturall corrup- tion which ftill dwell in Gods Saints in this fraile life & mortall body, V 3 and 3 8 The Doctrine of the Sabbath. Chap.5. and doth notfhine forth in the truebrightneffeofit, yet it proceeds from an eternall fountaine, the pure waters whereof fpring up unto life eternall, and cannot be defiled but remaine pure, though they paffe through the dead feaof Sodom, the filthy lake of mans naturall corrupt tions,which dwell ftill in this body of death, this pure fountaine is the fpirit of regeneration which God fried through Chrift on the elecl, as our Saviour himfelf teacheth, ^0/7.14.4. & 8.38539. And becaufethis Spirit even the Holy Ghoft which daily renues them, being fhed on them in their new birtbjTVr^^tf. doth dwell in them as the immor- tall feed of God,and abides with tl lem forever Jfc&. 1 4. 1 6 .& is ftronger then the fpirit of malice the Divell, which overthrew our firft parents and ever fince rules in all worldly men, 1 ^£.4.4. Therfore it is true purity and uprightneffe which cannot faiie nor deceive us as Adams didjand this is that which the Apoftle cals the new man and the righ- teoufneffe and ho/mejfe of truth, £phef.q. 24. in the fame fenfe that fpiri- tualltfupernaturall and heavenly graces aie called tin true riches, that is, the riches durable and incorruptible,which will never lye unto us: not by failing deceive us, Lnk.\6% As for the created purity and upright- nesby which the firft Adam was conformable to the law, it is never in all the Scriptures called by the name of holineffe, neither is it, or any morrall virtue in any unregenerate man any true holines,becaufe it pro- ceeds not from the Holy Ghoft who dwels in the regenerate and works all true holmes in them. I wifli that all the learned would feri- oufly weigh this truth and embrace it with their hearts, and beare it continually in their minds and memories : For this will at one blow raze to the very foundation all Pelagian, Popim, Arminian Hcerefies, concerning the power of mans free will, the efficacy and merit of mans naturall works done before regeneration, and the falling away of men regenerate and juftified, from the grace of God and from j uftifying faith and true holineffe, alfo concerning univerfall grace given to all men,by which they have it in their own power to be faved. And if it would pleafe the Lord to open the hearts of our people rightly to conceive this difference, betweene the Image of the firft and fecond Adamy and betweene the created naturall uprightneffe of *Adam&w& the fpirituall uprightneffe and infufed holineffe wherein the fecond Adam was conceived and framed by the Holy Ghoft, this Would ravifh their hearts and fill them with admiration of the lingular love of God to his elect in Chrift, and of the lingular excellency of the The Doctrine of the sMath, 29 the grace and holinefle, and of thofe high prerogatives which the re- Chap. 6. generate and faithfull receive and enjoy through him, which indeed fofarre cxceedeall that belonged to man in theftatc ofinnocency, as Chrift the fecond Adam in his humanity exceeded the tirft Adam> and immutable grace exceeds mutable nature, as etemall f uition of Cod in heavenly glory, excels the fruition of fading pleafuresin an earthly paradife. CHAP. VI. SEcondly, Gods fan&ifying of the feventh day was not the creation ^.I'fetta- or infufing of any fpirituall or fupernaturall holinefle into it, by t:lve pQ_ which it did cxcell all other dayes of the week. For tirft of all fpirituall fyfoUm and fupernaturall holinefle is created and infufed by the Holy Ghoft, only into reafon able creatures Angels and men, an 1 cannot be in any thing void of reafon, underftanding, free will and affections. Although things without life, and creatures void of reafon, are called holy by way ofrelation,becaufe they are dedicated to an holy ufe: Yet nothing is called holy by holinefle of qualification, that is,by holinefle inherent and heavenly grace, quality and perfection, but only man and the holy Angels who are partakers of the Holy Ghoft , and have him dwelling and working in them, for this holinefle is unitained purity and un- fpottcd uprightnefle, which poffefleth and informeth the underftan- ding, will, defires, affections and inclinations of realbnable creatures, and makes them conformable to Gods revealed will and the rule of his law. So that to imagine holinefle infufed into any time, place or any other thing, which hath not reafon and underftanding and will, is a mcere dreame, dotage and fuperftition. Times and places, as holy dayes, and holy temples,are holy in Scripture not for any holinefle in- herent in them, which they communicate to Gods people, but be- caufe thefe dayes and places are dedicated to holy ufe, and in them God ispleaLdby his Spirit working with his word and ordinances, tobeget,increafe and ftirre up holy affections in men, and to move and enable then) to performe holy actions according to Gods will. Secondly, all true infufed inherent holinefle, created and wrought by the Holy Ghoft, fprings from an eternall fountaine, and is foun- ded upon a fure rock which can never be removed but ftandeth ririnc forever. Where Gods Spirit once informeth or taketh poiVeilion, and 4° Th* Dottrine of the Sabbath. Chap.7. and worketh true holineifc there hee abides for ever, J oh. 14. i£. The Divell and all the powers of darkneffe cannot prevaile, nor dif- pofTeffe hun,fir he is greater then they al/y 1 foh.q.4. So that if God had lanilirled the feventh day, by infilling holynefle and informing it with the Holy Ghoft, it could never have beene profaned, polluted and defiled by men, neither could there have beene any change of it from the holy Sabbath to a common and ordinary day ©f the weeke, as now we fee by Chrifts refurreftion : It ihould have continued Gods holy weekly Sabbath for ever, even as men once truly regenerate and fan&ified by the Holy Ghoft, are by that Spirit fealed unto the day of full redemption, Sfhef.^. 3 o. CHAP. VII. l.Po/itio T'H E affirmative pofitions wherein I will uSew how God fan&i- affirwa- •*• ^ec* t^lc *eventh day are three. Firft God did on that day reveale tlve^ himfelfe to man a moft pure and holy Goo, more then in all the fix dayes of the creation, For in creating all things of nothing,he (hewed his power and omnipotence in making all things good and perfect in their kinde. And in fetting the Heavens and the earth and all creatures in fuch an excellent and comely order/ hee fhewed his wifedome and goodneffe. And in making man upright in his owne Image, and giving him dominion over all living creatures to order them accor- ding to his will, and to the law written in mans heart, he declared his righteoufnefle. But on the feventh day by promifing Chrift a perfect redeemer and Saviour, he manifested and revealed his moft perfect purity and bolinefle divers wayes. Firft by his fufferingof man to live in his fight, and to approach to his prefencewhen he was corrupted by his fall, and become filthy and abhominable, ^nd in the ftridnefle and rigor of juftice worthy to be deftroyed with eternall death, God did plainely fliew that he is a God infinitely holy and cannot receive the leaft fpot and ftaine of mans corruption ap- proaching to his prefence, but appeares moft pure and glorious, and fhines forth beyond all meafure, by making an holy ufc of mans un- cleaneffj, and ordering and difpofing it to tne more full manifeftation and communication of his glory and goodnefle to his ele and in the fourth Commandement called upon them to remember the Law of old, given for keeping holy the Sabbath,and renewed it againe to them. Secondly, In all the Law of God and in all the Scriptures we never readeof any thing truly hallowed, fan&ified and fet apart for holy ufe but by fpeciall commandement ofGod, and by the direction of his word: the firft thing which isfaidto be fanclified after the feventh day,is the firft borne of Ifrael, Exod, 13.2. and this was by Gods fpe- ciall commandement, and therefore he faith that he hallowed them On that day Which he [mote the firft borne ofEjnpt,Numbt^ . 1 3 . The next fancTifying mentioned in Scripture is that of the people of Ifraell when they were to come into the fight and prefence of Gods Majcfty at mount Sin^Exod.19. 10. and that was by Gods direclion and com- mandement as is there teftified in expreffe words. The third fancTification mentioned in the Scriptures, is that of the Sanctuary, and the the Altar and all the holy Veflels and implements thereof, and Aaron and his fonnesthe Pricfts with all their robes and veftments, alfo the Sacrifices and all other holy things of the Taber- nacle, and they all were fancTified by the fpeciall commandement of God,and by direction of his word, as LMofis in the law teftifies,in £x. 4o.and divers other places. So the Temple in Jemfalem and all the h6ly things which were con- fecrated and dedicated to the fcrvice of God by Solomon, are faid to be hallowed and fan&ified by God,i Klng.g^^nd i\ Cbron.y.jj. that is, hy Gods fpeciall commandement and direclion. And Mofiss his dedication of all things in the law? is faid tobeby bloud The Do chine of the Sabbath. 45 bloud and that by precepts fpoken to the people according to Gods Chap.9. law, #^^~th^hTh7?er^ in divers particulars is changed, yet the law is perpetuall and (lands firme and immutable, and bindes all Gods people in all thrW generations. r «w*uuca So likewife from the firft promifc of Chrift, a redeemer to man- kinde, Adam and all his pcftenty are bound to beleeve in Ghrift and tofeeke, expefr and hope for falvation and life only in himthepro- rnifed fcedc of the woman, that is, in him mademan, and mans me- diator. And the law of beleeving in Chrift is perpetuall, firme'and unchangeable. And yet the duty which he requires is changeable, and is changed now under the Gofoell from that which is under the law, incircum- ftance,for the faithfull m the Old Tef lament were bound to expeft and wait for Chrift and to beleeve in him to come, but we under the Gof- pell confeffe Chrift and beleeve in that Ckriftfttonhichkcimeinthe fieA and whofoever confeffeth not Chrift which is come, but belccvcs Chrift to come,he is led by thefoirit of Antichrift,i Joh.A * And even thus the cafe ftands with the law of the Sabbath which God gave m the beginning when he fan&irled the ftventh day for by that law he bound Adam and all his pofteritv to obferve and keepe an holy weekly Sabbath, and that on the particular davoftha weeke which is the day moil hlcffcd with the greateft bkffina above all other day es of the weeke, and wherein the created worke of the world comes to greateft perfection, and that is brought into atoll being wherein God Specially refteth, and wherewith he is chiefly f atished and delighted. This is thefumme and fubftance of the law which equally bindes all Gods people perpetually to the worlds end. This law bound the fathers to keepe holy the feventh day, and laft day of the weeke in the old Tcftament, becaufe that was the day molt bleffed with'the greateft blefjing as yet revealed m the world, that is the promifc of Cnnit, and his actuall undertaking and beginning to be mans media tor, by which promiie of the Redeemer and bringing in of Wr naturaU grace which isioirituall and immutable, the mutable work or the creation was perfected, and in which mediation of Chrift God rcfted and tookfuch delight, that he would not soc about to uphold the world by way of creation, but committed the reparation or the world to Chrift the mediator. But now under theGofpell fince ihe DtBrine ef the sMsk 49 fince the foil exhibition of Chrift, a perfcda&uall Redeemer, and the Chap.i* perfecting of the vvorke ofredemptiononthc firft day of the wceke, mChrift^his refurredion ; that firft day of the feven, which is the feventh in the weekely revolution, if we count the dayes, begin- ning with the day next following, is now the day moft blefled, and wherein the created world is after abetter manner and in an higher degree perfected, and God findes that actually performed wherein he refteth and wherewith he is fully fatisfyed. And therefore the fime perpetuall law of the Sabbath bindes us to kecpe this day for our weekely Sabbath, and that not with fuch fervice as was holy under the Law, that is,double bodily facrifiees, nor with alTemblies appoin- ted for preaching,reading and hearing of the law,and the promifesof a redeemer to come, and for feeking {alvation and bleiTings in Mefllah promifed and yet not come. B ut with fpirituall worfhip and faitbfuil prayer and invocation in the name of Chrift exhibited and already exalted, and with reading, preaching and hearing of the GofpeU, which declareth Chrift Jefus already come in the flenS. And thus I hope I have fully anfwered the objection, and made it manifeft, that the chriftian Churches in changing the day of their weekly Sabbath, and their forme and manner of worfhip, have not made void, but efta- bhfhed the law of the Sabbath,which God gave in the beginning. And thefe changes do in no cafe proove the law to be ceremtoniall only and mutable, neither doth the morallity and perpetuity of the law require that every circumftance of the Sabbath, and every particular Sabbath duty, mould at ail times remaine the fame perpetuall and unchangeable. CHAP. X. BU T that this truth may yet {nine forth more clearely, and may {9 manifeftly mew it Iclfe that no fcruples may remaine, nor any doubts concerning it or any part of it. I will proceed to the fe'eond fpe- ciall thing which is before propounded. That is, to inquire,fearch out anddifcover the nature and kind of this law and commandement of God, concerning the weekly Sabbath : And how farre and in what manner it bindes Adam and all his pofterity . And here I have a large field to pane through, wherein divers points ofler themfclvcsto our view, which I cannot paflc by, nor lead you along without due consideration of them. Firft here I mccte with di- H vers 50 The Doctrine of the Sabbath . Chap.io vers and feverall opinions, of the learned concerning the law of the Sabbath which come firft to be rehearfed and examined. Secondly, I rind feverall kinds oflawes which God hath given to men, mentioned in the Scripture, and divers forts of commandements, which we mult federally delcribc,an~d diluncftly coifider before we can determine that which principally is here intended, that is, what kind oflaw and commrndement this of the Saobatri i:, and ho m fir and in what manner all man-kind are obliged by ir,andbou id to obey it. TU feve- ^ls ^ 0P*n*o:1 iS> &at tns *aw °^ tne Sabbath is naturali, morrall rail opi»i- and perpetual!, written in the heart of the firft inm in his creation. $*s£oncer* And that as he was bound to keep the feventh day holy to the Lord in mvg the tne ftate of innocency. So alfo are all his poftericy bound in all ages '**% ° h>C cvcn to ^c mm t0 keeP r*ls weekly Sabbath. Bat they who con- ceive this law to be naturally written m mans heart do much differ and are divided into two opinions. The one (brt holds the law to be wholy natural!, and perpetually morrall both in rdpdfl of the eeft^ an J fandncation, abialib in refpeeb of the particular day oflhewc^ke, even the feventh from the beginning of the clarion. Thus do Judaizing Chriftians hold, who profefle GhrMian religion, but reject the lanctification of the Lords day* and embrace and cleave to the ^w Sabbath. 1 he other fort do hold that there is a threefould life of the Sabbath day. i . Religious and holy, which is the exercife of holy and religions duties. 2. Poiiticall or civil), which is r^ft from worldly weariiome labour of man and bean:. 3 . Cerenaoniall or ficram entail, whichis a fignirication and ftiadowing offpirituall reft in Chrift. Tint in the two firft reipecrs the Law is naturali, morrall and perpetual], and that nature requires, that a feventh day of every vyeeke lliouid be for red and refreshing, and for holy exercifes of religion, they all af- flrme : And becauie the feventh and laft day of the weeke, was the day wherein God refted, having in the fix dayes before pcrfeeled all the workes of the creation, therefore they hold that for the figntfji irig and iliadowing forth offpirituall reft in Chrift, the feventh day was the fitted of all, and Gods people were by Gods law bound to obferve it for their Sabbath untill Chrift had fully rinilned the work of re- demption, and then refted from it as God did from the work of crea- tion. And that ever fince the refurreerion, the figne and ceremony of Chrifts reft being fulfilled, the Sabbath is to be kept by the fame law of The Bottrine of the Sabbath. ?r of nature, and commandement ofGod on the Lords day the firft day Chap.io of the weeke, which is one in fcvcn untill the eternall Sabbath and reft in Hcavcn,untb which Chrift will bring all his elect at lad. This is the Doctrine of many of the bed learned heretofore in our Church, and divers godly Divines do reft in this opinion, which for the maine matter and fubftance of it,is pious and godly and approoved by Aquinas the great Schooleman. The fecond opinion is, that the law of the Sabbath was not naturall written in mans heart, neither did bindeman toobferve an holy reft thefeventh day of every weeke, and only on the feventh day in which God refted, but that it was a pofitive law given by God, commanding more then the light of nature did clearely and diltinclly fhew to man, or bare natural! inftinft did move him unto,nnd that it was like the law by which God forbad man to eate of the tree of knowledge, which his own naturall appetite did leade him to eate ©fv being good for food and to the eye and appetite pleafant and durable. But ( >od reftrained him from it, not by inilincT of nature or law written in his heart, but by his owne voluntary commandement, to fnew his autho:iry over man, to leach man obedience, and to make man know, that he might as juftly have reftrained him from all, or the molt, part of other fruites, and that the ufe of the creatures, and the rower which he gave to man over them was his free gift, and therefore man ought to love and ferve him his creator,as for his whole being, fo alfo for the ufe and be- nefit of all other creatures. A.nd fo likewife they hold,that by nature all dayes are alike m them£:lyes, and man by the light of nature can dif- cerne no difference in them,bur. yet God to make man mindfull of his ere tion,and of God his Cie itor,did by his word and everlafting com- mon dement given to ma .1, federate one day i'v: the nfa before named. i .1 or holy ufe,everi performance of religious duties only. 2. 1 or civill ufe, to wit : reft from hard labour, 3 . For ceremoniall, to fignirie the reft of Chrift after the work of redemption finifhed, to admonifn man of reft from (infull works, and to be a token of eternall reft in Heaven. And though any one day in the weeke is of it feife naturally as fit as another, and that it is no matter what day be kept, fo that one m &\cn be for thefeufes fet apart : yet becaufeGod refted on the feventh day from his worke of creation, therefore in the Old Teftament hec would have that laft day of fevento be the Sabbath untill the com- rning of Chrift : intending that when the greater worke of m3ns H 2 redemption 52 The DeElrine of the Sabbath. Chap. I o redemption was perfected by Chrift ; then the day of his refurreclion in which he rcfted from that work, even the Lords day, fhould be the Sabbath of Gods people to the end of the world ; And fo this law and commandement though it be not natural!, yet it is morrall, and a per- petuall and unchangable rule of Gods conftant will,and of mans duty in this particular: which is the mainefiibftance of it /w*.that man do keep one day in feven of every week for a Sabbath of reft throughout all ages of the world, and that it is changeable only in the circumitanceof the 4a'y,and that only thus far.i .That while the work of creation was that work which had the preheminence in the eyes of the world, the Sab- bath was to be kept neccflarily on the laft of the feven, in which God did reft from that work, and fo this law did bind men. 2. 7 hat after Chrift had fmifried his work of redemption, refted the feventh day in the grave, and on the firft day was rifen and entered into his reft, and the work which now hath the preheminence under the Gofpell is re- demption perfected by Chrifts refurreclion,the day of his refiiiredion and reft fhould be the holy Sabbath to all Chriftian people, whereby they fhould be admonifhed of the eternall reft in Heaven, and wherin they fhould be wholy devoted to fuch duties,as tend to bring them on to the fruition of reft with Chrift in glory. The third opinion is, that the law of the Sabbath is not naturall nor perpetually morall at all, but only civill and ceremonia!l,and fome who are of this opinion do hold, that it was given of God in the beginning to be obferved only untill the comming of Chrift, partly in memory of the creation, untill the greater work of redemption fhould comcin,& partly to figniric things to come by Chrift,and of true reft tobe found in him, and that r»vrk is utterly abolifhed together with all the feftivallSabbaths ofthefamm Others of them hold, that becaufe there was great equity in this law, and alio fetting apart of one day in the week for religious exercifes, is a thing very profitable and ufefull for the propagation of religion, and for the upholding of order in Gods Church: therfore the law m refpeel: of the particular day is abolifhed, for that was ceremonial!, but the e- quity of the obfervation of one in feven ftill remaines. And therfore all Chnftians in imitation of the Apoftlcs, ought to keep one in feven, c- ipeciall the Lords day which is the firft in the week, rather then any other,if the Church fo determine it, and if it be obferved without any fupcrftitious conceipt of more holineffe in that day, or annexed to it, rather then any other. The The Be chine of the Sabbath* 53 The fourth opinion is,that the firft law for obfervation of the week- Chap ro IjSabbi'th was the fourth Commandement given from mount Sena, and that it did bind onely the Ifraelites to keepe the feventh day of the weeke for an holy Sabbath ontill the comming of Chrift : but now under the G of pell it is abolifhed in rcfpccT both of the particular day, and alio the ttriftneflfe of the observation, and only the equity of it remaincs in the Lords day, the obfervation wherof is commended to us by the example of the Apoftlcs, and now the law of keeping it holy is only eccktiafticall and an holy ordinance of theChurch. Thus you fee while men build upon unfure and unftable grounds, and not upon the certaine words of holy Scripture compared together and made to run in afweet harmony, how various and different they are, and how contrary fomc of them in their opinions. For the remooving of all doubts, and fetling of mens judgements in a fore way fo farre as God mall enable me. I will endeavour to feted and {ingle out whatfoever I find in thefe feverall opinions, to be agreeable to the truth, and to the facred word of God, and reject the reft : and will ad moreover what is wanting to make up a perfect Dodrine, not out of mine owne conjectures, but out of canonic ill Scriptures, for that is the lure rule of all ncceffary faving andfandti- fied knowledge, and that muft be the fure guide when Fathers, Conn* eels and Churches doe lead us into feverall and doubtfull way es. Firft for them who hold that the law of the Sabbath was written in mans heart m the creation, I hold it true in fomepart, to wit : thus far. That God creating man in his owne Image did print this in mans heart, That as he hadhis whole being from God, efpecially his rea- fonablefoule, by which he was made able to underftand the will of God revealed to him by his word, fo he was bound to obey God and to ferve him all his dayes with his whole heart,and with all his might. AndifGoddid require of him any part of his time, and commanded him to abftaine from fomegood and lawfull workes tending to his naturall good and well being, and to doe fome fpeciall workes for his Lords pleafure, in one day or more felecTed dayes of the weeke, or of every moneth or yeare, he ought to doe it out of duty and obe- dience to his Lord and Creator. Thus farre I confent that the law is naturall written in mans heart, to wit : in generall and in refpccT: of the common foundation : I grant alio that the law and command etnent of God, in joyning the H 3 reft 54 The Doffrwe of the Sabbath, Chap, i o reft of men, their fervants and cattell from hard labour on the feventh day, or one day in every wecke, is a thing fo naturally helpfull and needfall for the health and well being of men ever fincc mans fall, and the curfe of barrennefTe laid upon the earth, and the punifhtnent of toylefome labour and faint fiveating impofidon man-kind, that mans own naturall reafbn, will and sfreftion rnuft needs approo ve it, and move and incline his heart to the obedience 'of it, and his inward thoughts cannot but accufe him of wrong done to his owne body, and to the life of his labouring cattell and f:rvants,if he dr&bey it, and in this refpecl it may be called a law of nature : Yealadde moreover that if we take the law of nature in a large fence,as fometirnes it is nksn, that is for every law which commands fiich duties and fiicli obedience, as in their owne nature are very ufefull and. profitable to the parties commanded, and which is grounded on fuch juftcaufesand weighty grounis, as by the judgement of naturall reafon, are in their owne nature well worthy of fuch obfervance, then the law and commandernent of keeping an holy Sabbath (on the fe- venth day in the old Teftament in thankfullnefte for Ghrift promif.d and for a continuall memoriall of that great bleftlng : and on the firft day of Chriftsrelurreclion now under the Gofpell, in thankfulines for Chrift fully exhibited,and the workeof redemption by him perfected, which fomuch excels the promife made on the feventh day, as per- fecting of a work excels the beginning and undertaking of it ) may both in reipecl of the particular day and the fancliricaticn of it be called a law of nature, that is a law requiring fuch morrall and perpetuall obedience, as is in the nature of it moft juft and worthy to be performed. But that the law and Commandernent which bound the fathers to keep an holy reft on the feventh day of every weeke, and us under the Golpell to keep it on the firft day especially and no other, was in the creation written and imprinted in the heart of man lb diftinclly and cxprcfly, that man had an inbred notion of it, and a natural! inftinct of himfelfe to obferve this 1 ve,ferve,bonour and praife God, whet fore feeing the works and duties of the Sabbath are holy, and tend only or chiefly to the fn- pernaturall and heavenly life,and to the eternall reft which Chrift hath purchafed in Heaven for man, undoubtedly the law of the Sabbath which exprefly commands fuch works and duties every feventh day, is a poiitivefupematurall and divine law,not any di&ate of nature im- printed in mans heart in the creation. Fiftly, every law of nature is common to all man-kind, and is writ- ten as well in the hearts of heathen as of Chriftians, fo that the con- fcienceof men who never heard of God or of his word, is anionic tor, to admonifti them of the duty which that law requires, andan ac- cufer if they tranfgreflc that law, and men have no more need to be put in mind of thofe duties, then of any other which the law of nature re- quires : But the law of the Sabbath hath no footeftep or iinprcilion in ibc Deprive of tht Sabbath. 5 7 in the hearts of barbarous Heathen nations. It is quite forgotten a-Chap.io mongthem, and only Gods, people who have his written Law and Word continually read and preached,do keep the Sabbath: And God in giving it to ffr.tcl in written tables, and in repeating it often after- wards, ft ill cals upon them to remember it, therby inewing that it is not as the Law of nature printed in mans heart, but is a Law given by word and writing, and from thence learned, andtherfore eafiiyand quickly forgotten. S'ixthlyjfit were a naturall Law founded upon the Creation, and binding man to keep a weekly holy day in thankfulnefle for his Crea- tion,and for the creatures made for his ufe, then it mould in all rea- ibn bind man to keep Holy the fix dayes in which God Created all things, andeipeciaily theiixthday wherinGod made man himfelfe and gave Jiim rule and dominion over all creatures. For holy cele- brations are kept weekly or yearly on the dayes in which the blef- fings arid benehts folcmnized and .celebrated were frft bellowed on men. Thcrfbre it is not a naturall Law grounded on the Creation. Laftly,Chnft came not to change the Law ofNature,norto take a- way any part of the obedience therof,but to elLblifh and fulfill it in e- very jot and title as he himfelfteftifieth^/^f.j.i^iS. And yet the Law of the Sabbath fo far as it requires keeping holy the feventhday, as the Fathers were bound in the old Teilament> *s changed by Chrift and by his refurreclion, in which he finifhed the work of redemption,and was exhibited a pei feci redeemer. And the obfervation of the ieventh and laft day of the week is aboliflied. And the fir ft day of the week even the day of Chrifts refurreclion is £ inclined and ibbftituted in the place of it, and fo was obferved by theApoftles,and after them by all trueChriftian Churches for theLords day, and for the Queen and chicfe Princefle of all dayes, as the blefTed Uzrtyr ^ati^cz\sh,Epift.adc^r^^j;os,pag.3u Therforeitis nota Law of nature printed and engraven in mans heart. I could alledge more realons,L 'it I hold this perfect number of fe- ven fufftcient for this prefent purp ->fe. I will therfore proceed to the next thing which is the difcovery or the feverall kinds of Laws,which God hath given to men,and the brief defenption of every kind particu- larly , by which I (hall come to demonftrate what kind this of the Sab- bath is. I CHAP, 58 The Dofifrwe of the Sabbath. Chap. 1 1 CHAP. XI. The dift- TPHE Laws of God which he hath given to men,are of two forts,ei- inBionof * tner ^avvs printed in mans heart, which we call Laws of nature: Gods Or els po(itiveLaws,which God hath commanded in his word over lms andabove,or befides the Laws of nature. The Law of nature is that will of God which he as Lord and Crea- tour hath imprinted in m ms heart in the Creation, even that naturall diipofifion which God gave to man, when he made him in his own I- mage,by which he doth inform man in the knowledge, and move him to the pra&ifeofall duties which belong to him,and which he requires of him,for naturall well-being and continuance in that life, and good eftate wherin he was created. The Law of nature may be diftinguifhed into two forts, the one is Generalland indefinite, which binds man definitely in a generallbond. The other is fpeciail and particular, which doth define and prefcribe fpeciall and particular duties and works to men. The generall and indefinite Lavv is this.That man being Gods crea- ture and having his whole being, life,motion and all things from God, offree gift,is in duty bound to obey God to the utmoft of his power in -all things whatfoever God either by naturall light, or by his word ci- ther hath revealed,orfhall at any time reveale and make known uiuo him,to be his will that he fhould do them.Thebond and obligation of this Law is very large,and reacheth through all Laws, and binds nasa to do whatfoever God commands by any Law whatfoever. The fpeciall definite and particular Law of nature, is that comman- ding will of God engraven in mans heart, and in his upright naturall difpo(ition,which directs man to know and mooves him to performe fuch fpeciall kinds ofduties and fucb particular works, as he ought to do and God reveals to him and declares to be his will that he fhould do them. c Ofthefe fpeciall Laws fome are primary, and fome are fecondary Laws of nature. A fpeciall primary Law of nature is the will ofGod,concerning fuch fpeciall duties and particular works, as mans own pure created nature and naturall difpofition did direel, lead and moove him unto, which his naturall reafon in the ftate of integrity did fliew unto him, and The Dotfrine of the Sdkatb. 59 and his pure naturall will and affections did moove and ftir him to per- Chap.* i forme. As for example,to know and acknowledgeGodforhisfolc Lord and Creator, and one only God ; tofervc and worfhip him with fuch worfhip and reverence as his pure reafbn taught him to be meet for God, to think and ipeake of God accordingly : to beare himfelfe to- wards the creatures, and to rule them according to thewifedome which God had given him, to increafeand multiply and to replenish and iubdne the earth and fuch like. A fecondary ibeciall law of nature, is a rule or precept concerning fuch fpeciall and particular duties and workes, as mans owne right reafon, or Gods word difcovers unto him, to be in their owne nature good and jufr, and profitable either for his owne naturall being and well-being, as the crfe now (lands with him fince his fall, or for any other good end and ufe agreeable to Gods revealed will. Asfor example, that men (hould not live idle, but labour paincfully to pro- vide for themfelves and families, this is a duty which was not known to m:m before his fall, but ever fince the enrfe wherewith God curfed the earth for mans finne, Gods wor^l requires it, and mans owne naturall reafon well informed, and his will and affections well {or- dered doe naturally move him to the performance of it for his naturall well-being. So divers negative precepts which forbid fuch evill and finnefull dccSs, as man never knew nor had any thought of them in xhe ftate of innocency, but now true naturall reafon, affefHon and conicience, teacherh and moveth man to hate and abhorrethem; they are lawes of this kind. And jf we fhould extend the law of nature to the utmoft,as many do, and bring under it every law which commands duties which are in their own nature juft and honeft and very ufefull and profitable to the doers and to others ; andferve directly and naturally for Gods glory. We might reduce to this kind of natundl laws, every poiltive morrall and perpetuall precept commanding anyjuft or holy work and duty which is juft initfelfe, though there were no expreiTe commande- ment given forthe doing c fit in Gods word. A pofitive law of God is that which God in his wifedome and by his word gives to man, by which he binds man to fome obedience which he of himfelfe by his own naturall wit and reafon would not have found out and difecrned to be good and juft, neither would have done or performed by thein- I 2 ftincl: 6o The Doctrine of the Sabbath. Chap.ii ftin&ofnaturcand the motion of his will and affj&ion, forfuchan end as God hath appointed them unto. There are divers Laws and precepts of this kind, all which as they require that which God juftly and wifely wiileth man to do, and do command things which are in refpecT: of the prefent ftate and conditi- on good for man,fo they ail are after a generail manner included in the gcncrall Law of narure,and it binds men to obey them all. Oftfoefepolitivc Laws there are divers forts: Some are Politicall commanding things which tend to preferve and maintain good order, fociety and peace,not only between God the Crcatour and man his creature,but aifo between man and other creatures, and among men rhemfelves.Such was the Law which God gave to man,when he com- manded him under the pain of deatii to abftain from the fruit of the tree of know ledge of good and evill,andthatfora wife and juft end, even to put man in mind that he was uot abfolute Lord of ail the vif i- blc creatures,to ufe them at his pieafure,but that he was a fubordinate Lord and Ruler under God, and that all other trees, herbs and fonts which God allowed him to eat#of, were Gods free gift, ar>J aha to teach him, that he was chiefly and above all to look to the fervice of God and obedience of his will,and to omit the ferving of his own turn ., and the doing of that which his own will might moove him to do, when God at any time fhould call him another way. And of this kind are all the judiciall Laws,whith God gave to Jfrael by Cktofes for tlie well ordering of their common- wealth,and all precepts of obedience, which inferiours owe to fuperiorsin things lawfull and that for peace fake. Some pofitive Laws are Evangelicall and religious which com- mand works and duties tending to an holy, heavenly and fupernaturail end and ufe,fuch are all Laws and Commandements which God hath given upon occafion of Chrift revealed to man, and in and through Chnft which require daties, and fervice due to God as he is mans Re- deemer,and bind man as he expects benefit by Chnft the Mediator and Redeemer,to fuch works and fuch obedience as come to be of ufe m re* ^>ecl: of Chnft. Thefe Evangelicall Laws are of two forts, i Some are univerfall and perpetuall requiring neceflary works and duties of all inch ess are to be laved by Chrift,2 Some are fpeciall and temporary, which require fome fpeciall fervice and works of obedience,and them of Tome $nly,and for fome times,and in fome condition of the Church. Perpe- tuaUand univerftlljE vangdioU Laws which bindail Gods redeemed ones The Doctrine of the Sabbath. 61 ones, and require tilings necctfary to falvation by Chrift, are the com- Chap.i I mandementsofGod,by which he binds all men to repentance and re- formation of life, to godly forrovv and humiliation forfinne, tobe- leeve in Chrift under penalty of loofing falvation, and of perilling for ever,and condemned and catt into Hell for their (ins. Speciall or tem- porary lawes are they which bind men, or all men offome ages and in fome times to fome fpeciall icrvicc and worfhip, fit for the prefent ftatc and condition of the Church, or to fome duties and works which for the time are profitable to guide and lead men toChrift,and therforc are fandified of God and fet apart for that purpofe : fuch are the lawes andcommandementsof faenficing and bringing offerings and firft fruits to God, of oxen and fheep and other cleane beads and birds, and of the increafe of the earth^fome of which laws did bind all Gods peo- ple from the firft promife of Chrift even all the fathers from Adam un- till Mofes,md all Ifraell untill the comming of Chrift, fuch laws were that of Circumcifion given to Abraham, as a feale of the covenant which God made with him and his feed, and that of the PaflfeoYer, and of the firft borne, and all Leviticall ceremoniall lawes, given to Ifraell by the hand of Mofes, and fuch are the commandements of Baptifmeand the Lords Supper, which bind all Chriftians under the Gojpell. There are alfo be/ides tbofc fcverall kindes of lawes, fome mixt lawes, and of thefe fome are partly and in fome refpeds naturall, becaufc they bind men to fome duties unto which nature binds them ; and in fome rcipecls civill, for they require things which tend to civill , order and govemement ; and partly in J&me refpeds alio evangelicall, commanding things which tend to falvation in Chrift. Some arc partly morrall and ptrpetuall in that they require morrall duties which are ncceffiry and ufefull at all times to the end of the world ; and partly ceremoniall and temporay in that they require obedience in things which are ufefull only in fome cafes and at iome times. As for example the law which God gave from mount Sim, arid wrote it in tables of ftone, it doth bind men not only to all mor- rall duties which were engraven in mans heart in the creation, to wit,all duties which man did owe to God as to his only Creator, and to m«n as fellow creatures ; but alio to fuch further duties and degrees of obedience as man doth owe to God his only Saviour and Redeemer in Chrift, and to men and Angels as his fellow krvants bretheren I 3 and 6i The Dotfrine of the Sabbatbt Chap.i i and members of one and the fame foirituall body under the fame head Cbriil. And therefore God preiTeth and urgeth obedience to that law, at the giving thereofyipon this confideration and for this rcafbn, becaufe he is the Lord God the Redeemer and deliverer, who as he delivered thenaturall Uracil from ^Egyptian bondage, fo by that typicall deli- verance did fbreihew and prefigure the ipirituall redemption of all the fpirituall Ifraeli from all fpirituall bondage under finne, the world and the Divell. To love God above all, and a mans neighbour as himfelfe, to honour Parents, and to fpeake truth of every one, to give leave to every one freely to enjoy his own,and many f,ich d Jties required in the ten com- mandements are naturall,and nature bound man to them m innocency, and in refpecl of them that law is naturall. But to bcleeve in God as a Redeemer, to vilit and comfort the nek and diilrtffed, to honour Parents, Pallors, Superiours, as fathers in Chrift, and divers duties of negative precepts, as not to make Images of God, not to pollute Gods name by vainefvvearing and fuch like, the knowledge and thoughts of which man had not in his heart by nature in the creation, which come into the world by naturall cor- ruptions, and man was not fubjeel to them untill he was fednced and fallen, and brought into bond.ige by Satan, they are positively morrall, and as the law commands them, it is apoilti.emoirdilaw, yea in refpecl of fome of them Evangel ica 11. And as reverence and refpecl: tocivillMagiitratesand men of higher place, as they arefu- periousand men of greater power and authority (which difference and inequality came in by mans fill, and flowes from Gods distri- bution of his common gifts in a different manner and meafure ) as I fay this honour given to them as chili rulers, ruling for our good and the good of the common wealth, is commanded in this law fo it is civ ill. And hilly as all ceremoniall and religious ordinances, and out- ward (ignificative fervice and worfhip finclified by God, and appoin- ted as mod rit for the time and feafon, receive their originall authority, and firft llrength from that law given from mount Sina> efpecially from the cammandement w hich binds man to obey God as his Creator and Redeemer in all ordinances fo far as he requires, fo and in this re- fpecl this law is ceremoniall and binds to obedience temporary, fit for the feafon and opportunity. In The Doctrine of the Sabbath. 63 In like manner the commandement which the Lord Chrift hath gi- Chap. 1 1 ven in the Goipell, for baptifing of Chriftians, and for the adminiftra- tion and receiving of the Sacrament of his body and blood, as they command an outward Sacramentall wafhing with water,and a bodily eating of bread and drinking of wine, which have becne ofufe only fince the comming of Chrift, and not from the beginning, fo they are ceremoniall and temporary. I or what foe ver ordinances are in uic in the Church of God for a feafon only,that is>during the time of the Gof- pell they are ceremoniall, becnufe to remaine only for a feafon, is the true and proper fignification of the word Ceremonla: which is com- pounded of the Greek words xcti?of, which (ignifies a fet time or feafon, and ucvofy which (ignihes only, or rather ^mv which fignifies to abide or remaine.But becaufe the time of the Goipell is perpetuall unto the end of the world,and they are commanded to be obferved of all Chriftians all the time ofthc Goipell, m this refpecl thefe Commandements may be called univerfall and perpetuall. And as in thefe and all other cere- monies ordained by God,there are required befides the outward bodily rites and actions, many fpirituall duties, as inward reverence and holy affaftions of the heart ,faith in Chrift and the bleded Trinity, beleeving of the covenant, commemoration of Chrift andhisbenefits,confeiTion ©f three perfons in one God, and the eye of faith looking chiefly to the fpirituall things h'gnificd.j, fo the commandement and law enjoyning them-mw juftlyb'S efteemei pofitively and cvangellically morrall. Thus much for the divers and feverall kinds of Gods lawes which he hath given to men. -^ I proceed to that which is themaine thing here intended, that is,to fhew what kind of law the commandement of the Sabbath is,and un- der which of thefe feverall kinds it is comprehended. And in a word I hold it to be ofthc laft kind,to wit : a mixt law that is partly natu- rall,and partly po(!tive,both civill and Evangelicall, and not only uni- , verfall and perpetuall, but alfo fpeciall and ceremoniall,and fo indeed it takes part of all kinds of lawes which God hath given men,and which are mentioned in the Scriptures, which thing becaufe the learned have not heretofore obferved nor well confidered, but ibme have call: their eyes upon the common ground of this law printed in mans heart in the creation, and finding it among the ten Commandements which are generally held to be the fumme and fubftance of the law of nature, doe call it a law of nature. Others 5 1 7 he Dotfrine of the Sabbath Chap.n Others have considered it as a fpeciall commandcmcnt given by God immediately after the Creation by word of mouth and not writ- ten in mans heart ,and doe call it a pofitive morall Law. Others have conlidered it as it commands reft on the the feventh day, now alte- red by Chrift, which reft was a flgne of Chriftsrcft from the work of Redemption and is a token and pledge ofeternall reft in Heaven, and therupon hold it to be a ceremonial! Law : and hence arifeth the diveriity among Chriftians,and almoft civiil warre between the Pa- ftours of feverall Churches, yea and among learned Preachers of one and the fame Church : Wheras indeed they all hold the truth in part but not wholly : They all erre in this, that they limit it every one,ro that fpeciall kind of Law, which he hath chiefly in his eye and upon which he hath fet his conceit : Now make it a mixt Law and proove it manifeftly^nd there needs no more contention, except fbme men will contend without caufe and againft reafon out of a fpiric of con- tention and contradiction. Firft,this Law as all other Laws is indefinitely comprehended in the generall Law of nature,for the generall Law written in mans heart in the Creation,binds him to attend the will of God,and to be rea#y to obey God his Creatour in all things whatfoever he either had already declared^r fhould at any time to come reveaie to be his will, and to be a duty which he required of man. And thorfore the obfervin^ all(j keeping of a weekly holy Sabbath &devcting.ofa feventh part of every week to religious exercifes and to reft from bodily labour and common worldly bufinefle,being exprefly commanded by God and declared -at feverall times and upon feverall occafions to be his will, man is by the genera] Law of nature bound to perform it,and in this reipccT: we may truly lay that the Law of the Sabbath is a Law of nature, included in- definitely in that general! Law and dictate of nature written in mans heart in the Creation. Secondly ,though I cannot conceive that the keeping of an holy Sab- bath weekly, was a thing fo diftintfly written in mans heart "in the Creation,thatmanofhimfelfby the inftinct of his nature, or by the light ofhisreafon and morion of his will, would have kt either the feventh day or any other of the £ven day es of the week apart for reft or other duties of the Sabbath, which God in the firft inftitution re- quired,and commanded alfo in his Law given from Mount Sim : Yet becaufeths keeping holy of a weekly Sabbath upon mch grounds as arc ibe VBctvwe of the Sabbath. 65 are mentioned in this text, and foe fuch ends and ufes as God hath or- Chap.i £ dained, to wit: commemoration of Gods mercy and bounty in promi- sing Chrift, preferving the knowledge and memory of the covenant of eternall life, and reft in Chrift, training up of people in religion, the feare and worfhip of God, and in holinefle, by which they are made fit to fee and enjoy God in glory, becaufe I fay, the keeping holy of a weekly Sabbath is in thefe refpccls a thing very good and profitable, yea and neceflary for the helpe of man and for the repairing of his na- ture corrupted. A man as now the cafe ftands with him fince the fail, muft needs by the light of nature which remaines in him, know the weekly Sabbath to be a thing very juft and a wife and holy ordinance of God, and theparticular law of the Sabbath comes under the fpeciall and fecondary law of nature. Thirdly, ir\ve co e la w of the weekly Sabbath as it was gi- ven by • od in the fifft infl itution, and in his bieffing and fanclifying of the feventh day, andagaine renewed and inlerted among the ten Commandements given from mount Sina : and at other times upon divers occMions repeated' Ly (Jl-fo/es a nd by the Prophets from Gods mouth, If ' vc aUb confider that neither the Sabbath it felfc, nor the ground, region and occaf ion of it, (to w it : ' od.s perfecting the crea- tion, by prcmiZing1 and revealing redemption in Chrift, and the reft which i have before prooved and demonftrafed ) were written in mans heart in innocency,but were after mans fall revealed by od,and thereupon the holy reft commanded to be kept on that day which God above other dayes hathblelTed andfandificd. We may truly affirme that the commandeirrnt of the Sabbath in thefe refoeds is apolitive laWofGoJ, and not a law of nature requiring fuch particular duties as man of himfelfe without Gods pofitive commandemenr would haveobferved. Yea the word (Memento, remember) fo often added to the precept of the Sabbath,as appeaies Sxod.10.%. doth pi duly /hew that the keeping holy of a weekly Sabbath, was not a thing printed in mans heart, for then it had been vaineand needier!- for God fo often to ufe this word Remember, and to put them in mind of this duty by Mofes Mid the Prophets, mans own confeience would have been his daily and continuall monitor and remembrancer, and his owne thoughts would have beene ready toaccufe him for every omiftion md negleclof it. As the Apoftlc teftifiesof the workofthc law writ- ten in mans heart, Rom.z.if, K toiythly 66 The Votfrine of the Sabbath, Fourthly, if wc confider the law of the Sabbath as it commandeth man, together with his children, fervants and labouring cattcll to reft from their wearifbme labours and bodily paine ; which came in by fin, and by mans fall, together with fervile fubje&ion and difference of the Matter and fervant, which weekly reft and intermiilion from toyle and labour granted to fervants and cattell by their Mailers as well astothemfelves, makes very much for good order in every ftateand common wealth, and for peace and fociety among men, and in every family, and ferves for an excellent civill and politicall ufe, fo it is in the judgement of many learned and godly Divines, not without good reafon held to be a civill and politicall law. Fiftly, if we confider. Firft the time of Gods firft inftitution of the Sabbath,as it fals under Chrift,even upon the leventh day of the world, in which Chrift was promifed to redeeme man who was fallen in the latter end of the fixt day, as is before mewed. Secondly, if we confider the sround and reafon of Gods inftitution of the Sabbath and of fm- clifying the feventh day, even Chrift promifed to become the feed of the woman,and to breake theferpents head, by whofe adtunll underta- king and beginning to mediate for man, God did perfeft the mutable work of creation,and fetled the world in an higher eftate of perfection fupernaturall, and did reft in Chrifts mediation, being that which was able to give full fatisfacfion to his juftice. Thirdly, if we confider that in the firft inftitution, the Sabbath day was fanctified and bleffed above the other fix dayes : that isy was ict apart to heavenly and fupernaturall ufe; which cannot be imagined but in and under Ghrift in whom all tilings areiancf ified . We muft needs know and confeffethat the commandement of the Sabbath even in and from the firft originall and institution, is alaw Divine and evan- gelicall, commanding fuch an obfervation and fervice, as is of ufe onely in and under Chrift, and mainly tends to lead men to fal- vation in him. Sixtly, if we confider the neceflity of refting one whole day in eve- ry weeke from all our worldly affaires. Firft that with one confent the Church and congregation of Gods people may all generally meet together in their fet places of holy affemblies, to heare and learne the Doit rinc of falvation and word of life, and to honour God with pub- lick holy worfhip and fervice,and with joynt prayers to call upon him in the name and mediation of Chrift for all bleilings. Secondly, that every The Doctrine of the Sabbath. 6-j every man may inftruft his family in private alio at home, and by con- Chap.i x flant exerciiing of them a whole day together in religious duties eve- ry weeke, may make them to grow and incrcalc in grace and religion and in knowledge and skill to order and direel all their weeke dayes labours to Gods glory ,their own falvation, and the comfort and pro6t of their Chrift ian bretheren. Without which religious obfervation once every week at the leaft, efpecially upon the particular day of the week, which God hath bleifcd with the mod memorable work be- longing to mans redemption, it is not pofliblc for people to be well ordered in a Chriftian Church, nor Gods holy worfhip to be either generally known or pubiickly pradifed, nor the vulgar fort of Chrifti- anstobebroughttothe knowledge and profeilion and pradife of true religion neceffary co falvation : Thefc things I fay con(idered,we muft neceifarily grant that the law of the Sabbath is an Evangelicall, uni- verf all and perpetirll law,fuch as the commandements of beleeving in Chrift,repenting from dead works, reforming of our lives, worfhip- pihg and invocatingdf God in the name and mediation of Chrift, and by the motion and direction of his holy Spirit all which commande- ments bind all Gods people cf all Churches and ages from the firft day wherein Chrift was promifed in one mcafure or other. So that with- out obedience in fome degree unto thefe Evangelicall lawes, it is not poflible for any man to be and to continue a true child of God, and to attaine falvation in and by Chrift. And this law thus far and in thefe refpects considered, can no more be abrogated and abolilhed, then Gods covenant of redemption and falvation made with man- kind in Chrift, but all man-kind even every one whofeekes falvation in Chrift, is at all times and in all ages bound to obferve this law of finetifying a feventh day in every week, and of refting from all worldly affaires, that they may ferve and worfhip and feek God in Chrift. Laftly, if we confider the Lords Sabbath as it is fignificative, even a fignetous oftheeternall Sabbath in Heaven, and as it is in refpeetof the particular day of the week and fome ceremoniall worfhip ufed in it, changableand mutable according to the changes and motions of Chrift the foundation and Lord of it, and according to the feverall eftates of Gods Church, and Gods feverall difpenfations cf themi- fteries of falvation, and feverall wayes of revealing Chrift in the old andncwTcftament, and before and after thecomming of Chrift in K 2 the 68 "The Dottrine of the Sabbath. Chap.i i the flefh. We muft of necefllty confeffe, that the law of the Sabbath is in thefe refpe&s a Ceremoniall law, commanding things which are temporary and mutable, and fitted for fomc times and feafons only. Firft as it commanded the feventh day of the week to be kept holy, as the moft holy day, becaufe therein Chrift was promifed to be the redeemer of the world,and God refted in his mediation, and perfected the creation by bringing in redemption, which was the greateft bkf- fing of the old Teftament. And as it required hallowing of the day by facrifices and other outward fervice and worfhip, which were types and figures of Chrift to come, and by preaching and rehearfing the promifes of Chrift out of the law and Prophets, beleeving in the Sa- viour to come and meditating on the eternall reft in Heaven; So it was a ceremoniall and temporary law, and did ftand in force and bind all Gods people to the observation of the lad day of the weeke, all the time of the old Teftament untill Chrift was fully exhibited a per feci Redeemer in his refurreetion. And it was not in the power of the Church to change the Sabbath to any other day of the week, that power refted in Chrift the foundation and Lord of the Sabbath. It alio bound the faithfull of thefe times, to the ceremoniall fanctification, and to that typicall fervice which looked towards Chrift to come, as well as to the feventh day only and no other, during that nonage of the Chu-ich. Secondly, as the law of the Sabbath (which requires that day to be kept for an holy reft in which God hath revealed the greaceft Welling and lo hath blcffed it above all other dayes of the week) doth now ever (ince the perfecting of the work of redemption in Chnfts refurrection, bind all Gods people to keep for their Sabbath the firft day of the week which by Chrifts victory over death obtained fully in that very day, became the moft blefled day above the feventh day and all other dayes of the week. And as under the name of hallowing and keeping holy the Lords Sabbath, it en joynes fuch worfhip as God requires of bis Church in her full age and more perfect eftate, to wit : fprrituall facrifices of praife and [hankfgiving, preaching and teaching faith in Chrift crucified and fully exhibited a perfect redeemer, praying unto God in the name and mediation of Chrift, and feeking accede unto the I ather in him by one Spirit. And as this law impofeth this holy weekly Sabbath, tobeapledgto the faithfull, of that Sabbath ifme of eternall reft in Heaven which remaineth for the people of God., as the Apoftle teftiricthjH^.^Q. So The Do cir we of the Sabbath. 69 So this law is like the commandements of Baptifme and the Lords Chap.i 2 Supper. 1 1 is ceremoniall commanding fiich duties to be performed, and fuch a day to be obferved as are fitted to the time and ieafbn of the Gofpell, and yet it is fo ceremonial], as that it is alio perpetuall, bin- din*7 all Chriftians during the fcafori and time of the Church in the newTeftament and under theCiofpell, that is, perpetually to the end of the world, untill we come to the eternall reft in Heaven. And as there (hall be no changes in Chrift, nor of the ft ate of the Church an* till Chrift (hall come in glory to receive us into that et email reft : So there (hall be no change of the Sabbath to any other day of the week, neither hath the Church or any other whatfoever, any power to alter either the day or the fancti heat ion and obfervation ofit,no more then to bring in fuch an other change in Chrift,and fuch an alteration of the eftate of the Church, as that was from Chrift promifed and obfeurely revealed in the old Teftament,to Chrift fully exhibited, and with open face (hewed in the Gofpell, and from the Church in her nonage under the rudiments of the world, to the Church brought to full age by the Gofpell preached and received in all nations. CHAP. XII. NOw having difcovered the feverall kinds of laws, and commande- ments which God hath given to men, and having (hewed what kind of law this is which God hath given for the obfervation of the weekly Sabbath, and how and in what manner it binds thefonnesof Adam in all ages,fome in one kind and fome in another,and Adam and all his pofterity in fome refpe&s. There remaines yet for all that hath been faid bcfore,*one fpeciall point to be more fully prooved. 1 hat is concerning the change of the Sabbath from the feventh to the firft day, what ground and warrant we have for it,and how the law of God (by which God fet apart the feventh day in the firft inftitution, andftill in the fourth Commandement and other repetitions of that law by Mofes mentions the feventh day for the weekly Sabbath) can bind us Chrilti- ans to keep holy the Lords day,or warrant us to make it our'Sabbath. For the more full manifeftation and proofe of this point, and fatisfy- ing of all doubts : I will by the light ofGods lacred word, and by the helps which I (hall find in the writings and fayings of the beft learned feoth ancient and rnoderne Chriftian divines, do my beft endeavour to K 3 fticw 7° The Doflrint of the Sabbath. Chap.i 2 flaew and proove that the Lords day,which is the firft of the weekend the day of Chrifts refurredrion, the fitteft day ofall the feven to be the holy weekly Sabbath of Chriilians ; That God before and in the firft giving of the law of the Sabbath, did intend and forefee the change and the grounds of the change of it to the firft day ; that God by Chrift hath changed it. And that the law of the Sabbath in the maine duties which it requires, is more fully and in abetter and more excellent manner obeyed by Chrifiians in their obfervation of the Lords day,and keeping it for the holy reft : then it was by the fathers ofthe Old Te- ftament,in their keeping ofthe feventh and laft day ofthe week, for their holy reft and weekly Sabbath. Firft to proove the convenience and fitnefie ofthe Lords day to be the Sabbath under the Golpell above all other dayes, we have di- vers arguments. The firft I frame thus. That day which is the firft of day cs, and the firft fruits of time efpecially ofthe time of grace,is the fitteft to be the Lords holy day above all other dayes ofthe weeke, in and under the time of grace. The Lord himfelfe teacheth this for a plaine truth, re- quiring the firft fruits ofall things for an holy cff; ring to himfelfe uiv der the law, and from the beginning when he taught Adam, and A- dam did teach his fonnes Cain and Abell^o bring facrifices of firftlings and firft fruits for offerings to hirnit/ekqt Now the Lords day which is the firft day ofthe week is the firft of ali dayes in the world. In it God began the creation, made the higheft Heavens which is the place of bleflednclTe and the heavenly Hoft, alfo the common malTe and matter ofthe whole vifible and inferior world, and the chiefeft and moll glorious element, the light, that is, the fiery Heavens ; with the firft beginning of the creation, this day began, andfo it is the firft fruits ofall times created, and although in the creation, and during the ftate of innocency the firft fruits were no more holy then the reft of the lump, or maile, and fmctifying of things to holy ufe, came in by Chrift and with the firft prom ife of him, and the firft time of Chrilt revealed being the feventh day, was to be the holy Sabbath all the time in which Chrift was onely promifed and not given : Yet now feeing by the refurreclion of Chrift, in which Chrift was exhibited a perfecl: Redeemer, and became the firft fruits of them that fleepe, the firft day of the weeke and of the world which was onely the firft fruits of time before, is by Gods providence become the firft day and The Dofirwe of the Sabbath. 7* and firft fruits of the time of grace under Chrift a perfect Redeemer. Chap. I Therforcthe firft day which is now the firft fruits of time both in the creation and under per feci: redemption, which doth perfect andfan- difie the creation,is now the fitted of all the d.wes in the weeke to be the Lords holy Sabbath. And it is againft all re; ion for any to think any other day fo fit to be offered up for the firft fruits of every week, ani of our times to God, as this day which is the day of the Lord Chrift, who is the true firft fruits of all creaturrs, and doth landifie the whole maffe and lump of man-kind, and all other creatures which are ga- thered unto God in him. In which day Chrift arofe from death and became the firft fruits of them thatilccp : that by the virtue of his re- furredion he might fandifie the very grave to them that Qeep in him, and might raife them up as to grace in this life, fo alfo to glory at the laft day in the generall refurredion. Secondly that day wherin the place of eternall reft and of the evcr- lafting Sabbath (which after this world ended,remaines for the people of God) was created and brought into being, and wherin eternall reft was purchafed, and the way opened into that reft, muft needs in the judgement of reafonablc men be the fitted day for the weekly Sabbath, which is to all Gods people a furefigne and pledge of eternall reft and of their everlafting Sabbath in Heaven, which weekly Sabbath is to be kept holy andfandified by meditations on Heaven and heavenly reft, and by fuch holy exercifes of religion, as do fit and prepare us for the life of glory in Heaven.Now the firft day of the week is the day wher- in God created the place of eternall reft, even the higheft Heavens, which are from eternity decreed and ordained to be the place in which his elect fhall keep their eternall Sabbath after this life. In this day alfo Chrift arofe from death, perfected redemption, and refted from that worke by which he procured eternall life and Hea- venly glory for Gods people, upon this day he opened the way to the Holy of Holies, and made his firft enterance both in his own flefh,and alfo for all his members into that life eternall and that reft which they with him fhall enjoy in the heavenly manfions.Therfore undoubtedly, this day of all the dayes of the week moft fit and worthy to be kept an holy Sabbath of reft, and to be fandified with meditations on Heaven and heavenly glory, and with other exercifes of religion which fit men for eternall reft in Heaven. I Thirdly, that day wherein God firft created the light of this inferi- or The Doctrine of the Sabbath 72 Ch Di2 or viliblc world, and wherin the light ofthc vifiblc Heavens did (hinc ' forth, when it is once bleffed with the nfing up of a>greater and more glorious iight,even the Son of rightcoufnesjlt is ofall daies become the geieft and moll: worthy to be the Lords holy weekly Sabbatb,which is to be hallowed by meditating upon the inheritance of the Saints in lio-ht,and by fuch holy exercifesas tend to make men meet to be parta- kers thereof. Now the firft day of the week, the Lords day is the day wherin God firft created the light of the vinble world, even the fiery Hea\ens which fhine forth ever fin ce, and give light to theinferiour world,fo it is teftified gen. 1.3 .And on this day Chrift theLord,the Son of righteoufneffe did rife up, and did bring to light immortallity and eternall life,and became the great and glorious light of the world. Therefore this day is the fitteft and moil: worthy to be the holy weekly Sabbath, and to be fpent in meditation upon, and feekingfor the inheritance of the Saints in light. Fourthly, that day which hath not only the f me grounds and reafons in it, upon which God firft founded the Sabbath, and fanclified the fe- venth day , but alio divers additions of the fame kind which make the grounds and reafons more forcible and excellent, that is, molt fit and worthy to be the holy weekly Sabbath ; and fuch is the firft day of the week, and hath been ever fince it became the Lords day, by the Lord Chrift his refurreclion. For proofe wherof confider the grounds and reafons upon which God finCtiiied the feventh day. 1 .Gods ending or perfecting his created work. 2 .Gods refting from that work. 3 .Gods blefllng of the feventh day by revealing on it the greateft bleffi n |, far above any given in the creation. Thefe are the grounds here laid down in my text, which are rehavftd againe by God in the fourth comrnan- doment of the law. And another reafon dra wh from the end and ufe of the Sabbath is alfo added, £>. 3 l,*3.&#.io. 1 2. to wit: that the Sabbath misjht be aJigne and token from God tk'kt he is their CjodVeho do&fin- eiijU them, that is, by giving his Holy Spirit with aH faving graces in this life unto them in Chrift, doth fit them for the fruition and fight of his glory in the eternall reft in Heaven, and io makes the weekly Sab- bath a pledge of the eternall Sabbath in the world to come Mo. Now the godly learned heretofore who had no thought of founding the Sabbath on Chrift promifed on the feventh day of the world, they do underftand Gods ending of his work, to be either the finifhing of the creation on the feventh day by adding fome perfection or caturall blef- fing The Bottrine of the Sabbath. 7$ (ingto the creatures more then he had given on the fix dayes. Or Chap.12 clfe that God had already ended and perfected his work before the feventh day, and for this caufc blefied and fan&ified the feventh day for a memoriall of the creation of the world, and all things therein made perfect and compleat and fo appearing on that day. And by Gods reftingon the feventh day from all his workwhich he created and made, they und er (land nothing elfe but Gods reft of meere cetfation, and becaufe this was the day wherein God having finished his work, and made all things good, had no occafion to work any more by way of creation, but refted from making more kinds of creatures. There- fore God commanded man to reft after his example every feventh day, and to keep it for a weekly Sabbath. And by Gods blcfting of the fe- venth day, they do underftand Gods fanctifying of it to be a figne and pledge of the cternall reft. Thcfe being the grounds and rcafons (in the opinion ofthe learned) upon which God fandified the feventh day, are in a more excellent meafure to be found in the firft day ofthe week, on which day the Lord Chrift rofe from death.For firft the Lord Chnft who is the Lord of the Sabbath, on that day ended a greater work then the creation, even the great wo#of redemption which on that day he did perfect and finifti, by the laft and higheft act of it, even his resurrection in which he got the victory and triumphed over death the laft enemy, and over him who had the power of death, that is theDivell, anddidfhewtothc world that he nad fully paid the ranfome & price of mans redemption, fatisfied juftice, and wrought and fulfilled all righteoufnes, fufficient to juftifie all that beleeve in him, and to fettle them in Gods favour for c- ver.So that here is a better ending and hnifhing of a better work then that of the creation was, .which did perfect the mutable work of crea- tion, and fo here is a better ground of fanctifying the day in which it came to pa(le,as divers learned writers have rightly obferved. Secondly, on this day the Lord Chrift entered into abetter reft,thcn any from the creation can be: he refted from all his laboures,paines and fufferings,and all works which Gods infinite juftice required for mans redemption by way offatisfaclion^^.^io. And he took pofleffion of etemall reft for himfelfe as the head, and for his body the whole Church and for every elect member thereof! So that this refting is a far more excellent ground arid reafon ofthe fanftifying of this day to be the weekely Sabbath. Yea though I do L by 74. The. Vottrine of the Sabbath* by Gods perfe&ing of his work,underftand his perfecting of the work which was marred and defaced by mails fall, even the work of crea- tion,and his making of it more perfect: and compleate,by his promising of Chrifit, and by Chrifts undertaking and beginning his acluall medi- ation, andfirft bringing in of fupernaturall perfection ; And by Gods refting I underftand his refting io fully and wholy in Chrifts media- tion, and in his fatisfacTion undertaken for the repairing and per- fecting of the world, which man by his fill had brought under vanity and corruption, that he put from him all thoughts and purpofes of going about any new work of creation for the repairing thereof and ibis faid toreir, as I have before fully prooved : Yet I mull confefle that on the Lords day, which is the flrft of the week, in which Chrift did rife from death, God did more fully and excellently per feci all his work and brought in a reft, which doth fo far excel! that perfecting of his work and refting from creation on thefirftleventhday, as the acluall performance of a prom ife, and giving aid fulfilling of a good thing promifed,undertaken and begun^doth excell thepromiieand the undertaking and beginning of it. And therfore I will be bold upon thefegrounds and premifes to conclude with the bclVfearned both of the ancient Fathers and moderne divines, That there is mcttt con veni- ency and fTtnefle in the Lords day, the firft day of the weeke to be. the Lords holy weekly Sabbath now under the Gofpell. And there are more excellent grounds and fare reafons for the fandlifying of it, then any which are named or can be found in the feventh day which was the Sabbath oftheoldTeftament : yea this day by means of Chrifts re- furrecTion to glory in it,is thefureft pledge and token which outward- ly can be given to Gods Church and people, that God who raifed him up,is by him fully appealed, fatisfied and reconciled to his people, and is the Lord who doth fanctifie them and will bring them to glory. And thus I paffefrom the conveniency and fitnes of the Lords day, which is the firft of the wcek,to (new the change of the Sabbath unto that day both in Gods intention and purpofe from the beginning, and alfo actually in the fulnefTe of time by the glorious refurrection of the Lord Chrift upon that day. Where by Gods afliftance I fhall make it appeare. That this change ©f the Sabbath to the Lords day is no humane invention, or Eccldi- afticall tradition, but a thing which God the law-giver did purpofe him. Thofe notable things are the three things before named. 1 . That God made that day the firft fruites of all time. 2. Created in it the place of eternallreft the higheft Heaven, in which the bleiTed Saints (hall enjoy their bleffed Sabbath wherofthe weekly Sabbath is ailgne and pledge to them in this lire. 3. In it he created the light of this Yifible world,which things concurring in one and the fame day :(God in his wifedome fo ordering it, who doth nothing in vaine but every thing for fome wife purpofe ) and being good reaibns to proove, and grounds to make that day the fitteft to be fanclified in Chrift, and made the Chriftian Sabbath, as I have before noted, the learned from thence do gather,and not without good reafon : That from t're begin- ning God intended for this day the honour of his weekly Sabbath, in the time of the glorious Gofpell. Secondly, divers of the Ancients have obierved. That God rain- ing Manna firft from Heaven to Ifraell on the firft day of the week in the wilderneiTe : as we read Exod.\6. did thereby forefhew that this was the day which he had appointed to be the day of the Lord Chrift, even the day wherinhe who is the heavenly Kanna and bread of life ftiould be given from Heaven in his incarnation, and the day in which hefhould come out of the fornace of fiery afflictions, and be made a ftrong bread & nourifhment by his refurrecl:io:i,ableto feed our foules fpirirually to life eter nail. And from hence they infer, with the appro- bation of di\ers grave Divines and lchoolemen of Jater times, that God did of old intend and purpofe to make this da)1 (m the times of the Gofpell after Chrift fully exhibited and given unto us, to be the bread L 2 of 76 The Dottrim of the Sabbath, Chap.i 2 oflife and heavenly Manna ) his holy weekly Sabbath and day of fpiri- tuall provifion, wherin Chriftians fhould make their weekly proviiion of fpirituall fbod,and heavenly Manna to kcd their foules. Thirdly, divers of the Ancient fathers have obferved, and divers both Schoolemen and godly learned writers of the reformed Church therein confent with them, That the Lord did of old by his Spirit fpeaking in the Prophets, foretell the change of the holy Sabbath from the feventh to the flrft day of the week, the Lords day, and day ofChrifts refurrecTion. The bleffed Martyr Ignatius (who lived and was growne in the knowledge of ChrilHanity in the time of the Apoftles,and before the death of S\John the Evangeliftas he himfelfe teftifies) doth in his Epiftle to the CWAgnefians, not only arfirme that the Lords day is theQueeneand fupreme Lady of all dayes, butalfo endeavours to proove, that God from the dayes of old had ordained it to be the true Chriftian Sabbath, and did forefhew fo much by the words of the Prophet T>^vld in the title ofthefixth Pfalme, wherein it is called a Pfalme unto the eighth day, that is,in honour of the Lords day, which as it is the firft of the week, counting from the creation every week feverally by it felfe, and the feventh if we begin our ac* count with the next day after the Lords day, as the J ewes did with the next after their Sabbath. So if we reckon forward from the beginning of the creation into an other week it is the eight day. And alio learned Auguftine and others of the fathers,as alio divers late writers do in this point concurre with him, and affirinethatGod moovingZ)<*wV/to make fuch honourable mention of the eighth day, did forefhew his purpofe & will,to change that day by Cbriits refurreclioninto bis holy Sabbath. Some alfo from Gods inftitution ofcircumcifion on the eighth dayafrerthe birth of the child which was to be circumcifed, do gather that the eight day, after the birth of the world, to wit,the Lords day was before ordained of God to be not only the day of Chrifts refurre&ion and victory over {in and death by which fin fhould be cut of and deftroyed, but alfo the Chriftian Sabbath, and fo both a fpeciall day of circumcifing their hearts to the Lord in the ftate of grace, and alfo a pledge of the fulnefTc of mortification and fan&ifkation in the day of the laft refurre&ion , and of entrance into the et email Sabbath in Heaven. For this purpofe tempore. d(o Sc. Anflen and many other learned men in all ages fince even to i $6. this day, do alledge the plaine words ofDavid^ Pftl.i 1 8.34. where having The Doctrine of the Sabbath. 77 having Prophetically foretold the glorious refurrcvftion of Chrift, how Chap, l a after tnat the J ewes had crucified and put him to death, he fhould rife up to be the head corner ftonc even the rock and foundation of the Church,(forfo our Saviour, Mtt.ii.^i. and the Apoftle, Atts^.ii. do expound 'Davids words ) he i mined "ately arnrmes, that this is the day which the Lord hatij madejtoe Willrejoyce and be glaiin it. That this is the day of the Lord Chrift,as W.John cals \tyRev.\.\o. Which tie Lord hath made.Thzt is,in his decree hath already appointed to be his holy day, Vre (that is in the time of the Gofpell when this (lone is become the head of the corner ) Vcill reioyce and be glad ink : that is, rejoyce before the Lord with all joy and ferve him, be glad in him with Sabbaticall and holy folemnity, and if we confider well the matter and fubftance of the 9 1. Tfalme, which is intitleda Pfalme for the Sabbath, we fhall fee that it is moft fit for the day of Chrifts refurrecTion, fetting forth the fruits thereof plainely and after a lively manner, to wit : the folid joy of Gods people, and the flourifhing ftate of the righteous in Gods Church,and exalting of the home of Chrift the true Mefliah and King of the Church. . fourthly ,if we confider the diverfity and difference ofthings which are commanded in the law of the Sabbath,and are to be obferved in the weekly Sabbath as it was inftituted by God at the firft, and againe re- vived in the fourth Commandement,if we call to mind that the.law is a mixt law, commanding fome things which concerne the very fub- flance and being of the holy Sabbath, unto which it binds men perpe- tually ,fuch as are a fit proportion of time one day in every weeke, reft and ceffation from common works of this life, and fancTification of it by religious exercifesand devoting it topublick aflfemblies and holy worfhip. And other things it commanded which were typicall and ceremoniall,and were to have their.full accomplifhment in Chrift,and to be in force only untill the full exhibition and revelation of Chrift a perfect Redeemer,all which 1 have largely fhewed before, and the beft learned have ever held. It will upon thefe grounds neceffarily follow, that there muft be a change of the Sabbath from the feventh day, and in refpecT of the tipicalland ceremoniall worfhip,at the full exhibition of Chrift, into a day and a worfhip more fit for Chrift given and re- vealed, and for the times of the Gofpell. % Firft it is generally held by the beft learned, That God byfancTi- fyingthe feventh day and commanding his holy Sabbath to be kept L 3 every ^,g qhe DoBrinz of the Sabbath Chap.i 2 every week on the fjventh day, did therby fhew, that in his wifedomc he law it fit and ncceflary for man to obferve this proportion of time, kid to devote one day h every week, both to bodily" reft and a totall ccflation from his own worldly labours,pieafures and delights,and alfo to holy and heavenly meditations, and to religious exercifes and holy afcmblies. And in theie refpedb they call the law of the Sabbath natu- rall,morrall and perpetualland they proove it thus. Hrftbccaufe nature it felfeaud common reafon and experience do teach, that ever lince mans fell it is naturally necefftry for mans health and wellbeing, and for the preferving and upholding of the life and ftrengthofhis labouring and toy ling cattell, that he, his fervantsand cattell,mould have one day es reft in feven. And that without this pro- portion of time dedicated to holy affemblies, and exercifes of piety, the laving knowledge of God, and true religion and piety cannot well be upheld, fraile men would by little and little forget God,become ig- norant of heavenly things,and fo of the way to ettrnail reft ; if it were left in mans power to chufe his own time; ibmc would choofe none at all, the reft for the moft part would differ from that time which fome thought fit. Others would refuie it as inconvenient ,and fo there would be no fet ordinary a{femblies,Gods worfhip would grow out of ule. Secondly, true piety teacheth us ; that we ought to think our felves bound in confeience to give and devote fo much of our time at the leaft to pious exercifes, as God, in whofe hand we and our times are, did require of his people in the obfeurer times of the Old Teftament, for the keeping of religion and his worfhip on foote, for preferving of the knowledge and memory of his goodncfle and benefits, and for the fanctifying of their weekly laboures and his creatures to their ufe, and of themfelves to him, that they might be fitted to fee him in glory. For the abundance of grace (lied on us by theGofpell, is a bond and obligation to us of much more fcrviceand obedience which we owe to God. Now God required of them every feventh day to be kept holy, and that was the leaft which any of them in any age were bound to dedicate to his worfhip. And therfore true piety binds us much more to keep an holy weekly Sabbath. Thefe are arguments and proofes, fufficient to fatisfie any man who doth not perverfly refift and rebell againft the law of nature.But let me here give a caveat by the way: That when the learned call the Sabbath and the law of it naturall, we are not to conceive that by naturall,they mean The Doctrine of the Sabbath. mean a thing written in mans heart in the creation, which man was Chap.** made to performe and obey (imply as a rcafoaable creature and naturall man ( For man was not made for the S sMatl^Marl^i.ij . ) Neither did lie toyle and fweat or need a fct weekly reft : Is either did he need a weekly folemnity to help his memory, or to ftir up his arf :ftions, as I have before prooved. But that they underhand by mturall, that which the very light of naturall reafon (lie wes to be moll convenient and ne- ceflary for men now corrupt, and which fo iboneas it is commanded and revealed by Gods word appeares fo necefftry in the very nature of it,both for mens foules and bodies,that without it they cannot have or- dinarily any well being on earth, nor efcape Hell and come to Heaven after death. This expoijtion learned Zanchyw gives of his o vvne and Zuch lib> other learned mens fpecches, when they call the law of the Sabbath jg DCCa* naturall. Ifyaith he,it were fo naturall as things written in mans heart log tbef.u in the creation, then the Heathen Gentiles would have felt themfelves bound by it, and would have (hewed it in their practice in fome rnea- furc more or lefle. Neverthelefle the conclufion of ZanchytM, and other learned Divines is rirme and fure, upon the former premifes, to wit : 1 hat Gods firft commandement of the Sabbath, doth perpetually bind all Gods people to the worlds end, to keepe a weekly Sabbath, even a feventh day in every weeke holy to the Lord. Secondly, it is a thing uni\ erfally held by all true Chriftian writers^ that the Sabbath as it. was limited to the feventh day of the week, and wastobe obferved by bodily Sacrifices morning and evening, and by worfhip which confided in outward rites which were types and fi- gures of things which have their accomplishment in Chrift, fo it was ceremoniall,temporary and changeable. The common ground of tire fandifying of the feventh day and tying the Sabbath toit,is held com- monly to be Gods reft on the feventh day from the work of creation. And this is fuch a ground as in the fulnes of the time was to give place and did give place to a better reft anfing,& brought in by the finishing of a more excellent and glorious work of Gods goodnes and bounty c- ven the work of mans redemption.The worfhip of God on the Sabbath ofthefeventh dayintheoldTeftament, by double Sacrifices and fbch rites were but vanifhing fhadowes, the fubftance of them was Chrift, andtherforc they were to ceafe when the body and fubftance came in. And the particular day it felfe and the reft tied to it was a tipe sad figure of rhe death of Chrift;and of his reft in the. grave,and of the So The Dotfrine of the Sabbath. Chap.13 therefc and cafe which Chrift by his death fhould bring to all Gods people from the but den of legall rites,and from the guilt of fin and hor- rour of confcience, which ss an heavy load did preffe them down, and from the maffe of corruption like a weight hanging faft on them, all which Chrift abolifhed by his death and redemption,and fo put an end to the Sabbath,as it was tied to thelaft day of the weeke. This being commonly held for a certaine truth by the learned Fa- thers,and writers ofall ages after them untill this day, prooves fo far as their authority and reafon will reach: that though the keeping holy of a weekly Sabbath is a perpetuall day, to which all Gods people are bound in all ages : yet the particular day was mutable,and another {pe- ciall day was to be appointed and confecrated by him who is the Lord of the Sabbath, wherein an holy reft fitter for the time and ftate of the new Church muft be kept, with better fervice and folemmty. Inftead of bodily facrifices, there muft be offering up of Spirituall iacrifices of praifes,prayers,almes and works of piety and charity: for flaughtering of beafts, there muft be mortifying of corruption by holy contrition, and killing ofall brutifh lufts and carnall pleasures and delights, by fe- perating our felves and fequeftring our minds from them. Inftead of darke fhaddowes of the law, and obfeure promifes of Chrift to come, there muft be the light oftheGofpell (Lining in the Church and prea- ching ofChrift crucified,and raifed up and fet at Go:ls right hand, and there muft be feeking of Gods face in his name and mediation, and of accede unto God in him by one Spirit. Now what day can any man conceive in any reafon fo fit as the Lords day,the firft of the week: wherin we Chriftians keep our weekly Sabbath ? This undoubtedly is the moft fit and convenient of all dayes, as I have largely before proo ved. Yea that this undoubtedly is the only, particular day which Gods law binds us to keep holy all the time of the Gofpell,even untill we come to the eternall reft in Heaven, I will as briefly as I can proove and demonftrate in the laft place, and fo con- clude this point of fanclificatibn of the Sabbath, as it is the worke of God the law-giver, and is diftinguiihed from mans duty and work of fanftification. CHAP. XIII. 1 Ar$tt~ >TpHE firft which is the maine fundamentall argument, isdrawnc ment. X from the foundation upon which God hath from the beginning builded 7 be Doctrine of the sMdth. 81 builded and furely fetled the weekly Sabbatli.lt is a thing ir.oft certains Chap.i 3 and undeniable/ that whatsoever things- are infeperably joynedand cleave faft together, they (land and' moove together, the one cannot moove to any place,but the other of necellity muft moove with it. \\ hatfoever is firmely fetled on a rock and infeperably fattened to it, and founded on it,muft needs moove with the rock and cannot moove to any place but where the rock is mooved, upon which ground 1 ar- gue thus: That which is from the beginning founded upon Chrift,and 16 furely fetled and firmely builded upon him by Cod the founder of all things, that it cannot be feperatcd,it muft needs moove and change the place with Chrift, and cannot be mooved nor change and remoov'e to any place but only to that unto which Chrift isremooved,The weekly Sabbath from the hrft inflitution is founded by God,nrmly builded and fore fetled upon Chrill the Redeemer,and is infeperably joyned to him. Therfore it cannot moove nor change the place,nor be rernoovqd from the feventh day to any other day of the week, unles Chrift-the Redee- mer change his day and moove together with it, and if he doth change his folemne day, it muft needs be changed and remooved with him to the fame day. The proportion is undeniable:the aflnmption alfo I have fully prooved before, in the laying open of the grounds of the Sabbath: and thei fore the concFufion is a moft manifeft truth, That whenfoever Chrift charfgeth his day and choofeth another, the Sabbath muft needs be changed to the fame day. Which concluflon fully prooved,I lay it downe for a good ground and argue thus upon it. That day which Chrift leaveth and paflcth from it unto another, which hechocferh for his fpeciall and particular day. From that day the Sabbath alio is changed and mooved, and the other flay which Chrift hath chofen, becomes alfo immediately the particular day of the holy weekly Sabbath. Now the leventh day which was the fpeciall day of Chrift in the old leftament, becaufe on- it Chrift was promifed a Redeemer of the world, and did ■ flrft undertake openly and actually to mediate for tniii, is now ceded to be Chrifts pe- culiar day, he hath left it, and liath chofen the hrft day, and made that his fpeciall and peculiar day above all other dayes of theweeke, when in it he got the victory over death, and by his refurrecTion en- tered into his glory and eternalfrtft ; and of a redeemer in promile, became a redeemer indeed, ancr fully perfected mans redemption. Therefore ever fincc hath the weekely Sabbath beene remooved to M the 82 The Dottrine of the Sabbath. Chap.i 3 the firft day, and that is the peculiar day of the weekely Sabbath. A ' Secondly, that God did from the beginning purpofe in himfelfe, and tnent ' by many evicicnces did declare his intent, to change the Sabbath from the feventh to the firft day, and alfo in the firft invitation of the Sab- bath, and in the giving of his law for the keeping of it, did intend to bind us under the Goipell to the keeping of our weekly Sabbath on the firft day of the weeke, as he bound the fathers to the feventh day in the old Teftament.I proove from the determinate counfell and fore- knowledge of God concerning the changes which he foreknew and determined to bring to parte, in the foundation, grounds and preroga- tives of the Sabbath from the feventh to the firft day of the week. It is a thing which all men who have any true knowledge of God rauft needs know and acknowledge for an undoubted truth, that God whole wifedome is infinite,and his wife providence orderech and diipofeth all things,doth never any thing in vaine, he never lay es the foundation m any place but there alio he intends the buiiding, he never brings in the proper caufes any where or in any time, but then and there he intends to bring in and to produce the proper effects of them, and whatfoever commandement God gives to men to pes forme fome fpeciallduty upon fome fpeciall grounds,and for fbme lingular caufes,occa(ions and reafons, by that commandement he binds them to performe the duty whenfoever and wherefbever hefhewes the grounds and reafons to them,and gives and offers the caufes and occasions. So that if it be made to appeare unto us,that now under the Goipell, God had according to his own determinate counfell and foreknow- ledge changed the foundation of the weekly Sabbath, and remooved it and all the grounds, reafons, occafiens and prerogatives of it, from the feventh day to the firft which is the Lords day, we muft needs fee and acknowledge, that it was the purpofe, mind and will of God to make the Lords day our weekly Sabbath, and in his giving of the firft law of the Sabbath, which in the maine fubftance of it is perpetuall,to bind all his people after the full exhibition of Chrift to the laft reiurreelion, to keep the holy weekly Sabbath on that day. N ow thefe things may furficiently appeare by the opening and proo- ving of divers things before, which 1 have obferved out of this text,and by urging and preifingthem home to this prcfent purpofe a little more fully here againe, 1 (hall put them out of all doubt and cjueftion, and make them manifeft and cleare to all who do not wilfully Ihut their cycs 7 be Doflrine cf the Sdbbatk 8 3 eyes againft the truth. Firft,that the foundation of the Sabbath is Chrift Chap.i 3 the Redeemer, and that all the true and proper grounds, reafons and occafions of keeping one day in every week holy to the Lord, are only to be found in Chrift and came in with him I have before fully proov ved. And as God firft promifed Chrift to become the feed of the wo- man,forthe Redemption of man-kind, and Chrift did undertake for man to mediate for him on the firft feventh day of the world, and ther- upon that day was fanctified to be the weeky Sabbath : So God had in his immutable counf ell determined to exhibit Chrift a perfect redee- mer, and by him to perfect mans redemption on the firft day of the week, and lb toremoove Chrift the foundation from the feventh day of the week to the firft day, together with all other grounds, rea- lbns, occasions and prerogatives of the holy Sabbath. What greater change could be or ever was heard of in Chrift the maine foundation both of the Sabbath and of the univerfatt Church, then when of a Re- deemer promifed on the feventh day, and fo continuing all the time of the old Tedament while the f ithers beleeved only in him promifed & not yet come;hc became a Redeemer fully exhibited in his rcfurrection on the fiift iky of the weeke,and changed theftateof the Church, and bringing her nom thenon-nage andchildifh eftate of bondage under the rudiments of the world,and legall rites,and carnall ceremonies, to the fulnes of her time which Gcd had appointed, and to her full age in thenew'Itftament. And hereby that firft day of the week became the chiefeft day of the Lord Chrift, even his fpeciall and particular day, and came to have all the fucordinate grounds and high pre- rogatives of the Sabbath. For in it God perfected his work which he had made in the creation by the work of redemption, not promifed and undertaken only, as in the feventh day, but by a better kind of perfecting znd ending even by redemption fully finimed, on that day Chrift refted from that greater work ofredemption, and declared by his refurredion, that he had made full f atisfact'ion for man-kind to the juftice of God, and that God refted in his fatisfaction, now actually made and performed, by a more excellent manner of refting then that wherewith he refted on the feventh, in that fatisfaction only undertaken and promifed, on that day Chrift got the victory over death, hell, finne, the world and the Divell, and becommingim- mcrtall not fubject to die, or fufter any more, entered into the glorious ftate of exaltation and into his eternall reft, and made way for men to N 2 that 84 ThelhitfrtoepffkeSablratb Chap.13 that eternall reft wherof the Sabbath is both a lively pledge, andalfoa powerfull meanes to fit men for it. And in all thefe refpecls God blef- fcd the firft day of the week, with ablelTing fir above his blefTmg of the feventh day, for that was thepromife and undertaking only, this wss the performance and perfecting of redemption : and therfo re fo far ex- cels that, as the giving of a great gift and perfecting of a work ex- ceeds the promife of that gift and undertaking of that work.Now-that this rcmooving of the maine foundation of the weekly Sabbath, to- gether with the fubordinate grounds, occa'Ionsand prerogatives of it, from the feverith day to the Lords day, the firft of the week, came to pafle by the determinate counfeU, foreknowledge and providence of God, and that from the beginning and in the firft giving of the law of the weekly Sabbath, God did 'pnrpbfe and intend this change, itap- peares moft plainly by divefs reafons. Firft becaufe God is no idle fpeclator, but the provident Lord and difpofer of all things, which come to paffe in the world, and nothing can come to pafle but fo as he hath appointed, and in the time and feafon which he hath determined. The flood and generall deluge by which the old' world was deftroy- ed, came to pafle in the very yeare and day which God had prefixed, and did foretell to Noah one hundred and twenty yeares before. The endoflfraels peregrination and fervitudein ifcgypt, came to paffe juft at the end 6f fbure hundred and thirty yeares, in the fame day which feod had determined and foretold' to Abraham^ xod.i 2.41 . and fo the deliverance of the Ifraelites out of captivity, and the decree for their returhe dame out at Gods appointed time, which he had foretold by feremUh'thc Prophet,!*^.?. 2.2?. And the particular time ofchrifts fatisfaclion and attonement for finne, and bringing in of eternall righteoufnerTe, was determined by God, and came to pafle at the end of the feventy fevens of yeares, as it was revealed to Daddl in the fame Chap.24.ver. And in a word the very time of Chrifts refurrecli- en,by the virtue whereof we are fully redeemed, and fhall in our \ cry bodies be raifed up to life eternall and reft in glory , as the Apoftle tefti- Hcs,Rom.6^t 1 ^r.15. 13,31. *PBl;pib & 1 Pet.i^. It was de- termined by God before the foundation of the world, as the words of S*. Peter do ihew, I Pet.i.2. Secondly,- God in the very creation and from the firft beginning of the world, didforefhew that he had a pur- p6fe to honour the firft day of the week above all the other dayes, and totftake'it the Lortfsday -and thrift ian Sabbath by the rcfurreclion of The Doctrine of the Sabbath. 8 5 ofChrift. In that he made it the fir ft fruites of time, and in it created Chap.13 the higheft Heaven, the place of the eternall Sabbath, and brought forth the light of this inferiour world, by which naturall prerogatives he made this day the fitted of all dayesofthe week, to be the day of ChriftsrefurrecTion, wherin he theSunofrighteouihefle and light of the world role up with healing in his wings, and became the firft fruites of them that lleepe, and by virtue whereof he will bring the faithfull into the eternall reft, whereof the weekly Sabbath is a pledge and will make them partakers of the inheritance of the Saints in light, as the Scriptures teftifie,i Corn 5.20. Colof.i.xi. Upon theie premifes before prooved at large,and here againe prefled home to thepurpofe, he conclusion folio weth neccflarily.that it was the purpofe, intent and will of God, to make the firft day of the week, the Lords day and theChriftian Sabbath, and in the firft inftitution or the Sabbath, and by his firft law of the Sabbath (which inthemaine fubftanceofit is perpetuall ) to bind all his people in the time of his glorious Gofpell, to obferve that day only for their holy weekly Sab- bath ; untill they come to that whereof the Sabbath is a lively pledge, even the eternall reft of glory in Heaven. Thirdly whatfoevcr tends moft to the perfeel fulfilling ofany fpeciall 3 Argu- law and commandement of God given to man, and is manifeftly made menu -known to man to be moft agreeable to Gods will revealed in that law, and to the ends andufes which God openly pretendeth therein, that man is chiefly bound to do by that law and commandement. This is a •moft certaine and undoubted truth. For Gods generall commandement is, that we love him with all our heart, and woriliipand fervehim "withallourfouleandallourftrengthJZ)^/'.(5.5.&^^/'.2 2,37. Now the will of God revealed in this firft inftitution,and fanffify ing of the Sabbath, and in the fourth Commandement of the law, is often repeated and urged by Mofesand the Prophets, is more perfectly ful- filled in the right fan edification of the Lords day under the Gofpell, then it was in the obfervation ofthefeventh, the Sabbath of the old Teftament, and whatsoever neceflary duty God in the law of the Sab- bath requireth of man from the beginning, or whatfoever end and ufe he openly pretendeth, his law of the keeping of the holy Sabbath that is more fully obtained, erfofted and brought to paife by an holy fancli- rfication of the Lords day, and by keeping it an holy Sabbath to the Lord now under the Gbfpcll. Therefore by the law of the Sabbath M 3 ' given. 86 The Doffrine of the Sabbath. Chap.13 given at the firft,and by the fourth CommandcmentrepcateJando^ planed, Chriftians are bound to keep the Lords day which is the firft of the week for their weekly Sabbath. If any man doth make doubt of the affumption in this fyllogifme-It is eafily proved by a particular enumeration,both of the particular fJb- ftantiall and neceflary duties which Gods word requires in the Sab- bath ; and alfoofthe ends and ufes for which God requires an holy Sabbath to be kept every feventh day. * The firft main duty from which the feventh day acquires the name of Sabbath,is reft and ceflation from all worldly labours, pleafures and delight, wherin man is to withdraw his mind from worldly cares and fecular affairs, which concern this fraile earthly life, and is to gi\Q reft and refrcfriing to his own body,and to the bodies of his children fer- vants,ftrangers,and toyling cattell/js appears,£.*W. 20. i o. ifi.5 8 j 2 And the proper end and ufe of this reft is. Firft to admoniili man that he muft not place nor feek felicity in this world,nor iince his fall and breaking of the Covenant of works by his difobedience, hope for any happineffc or felicity either here or die where to be purchafed by his own works of Righteoufnes, which he either is3or was able in the firft creation to perform- in his own perfon. Secondly, to ftiew that Gods juft wrath appeafed bv Chrifr, and the fting of death and the curfe and bitternes of mans iorrows, and toilfome labours which God impofed on him for his tranigreflion,is taken away,and God will not have his people to torment their bodies with continual! toiie, and painfull labourjbut to eafe and refrefh themfdves with a weekly reft. Thirdly, to make men take notice that God hath a provident and fa- therly care of his creatures both men and beads, hates all merciles cru- elty and oppreffion of their very bodies,and will have them fo refrefh - cd and eafed that they may laft the longer, and go cheerfully through their weekly labours. ° Fourthly, to (hew that in Chrift upon whom the Sabbath is founded, there is fpirituall reft and eafe and refreshing of the foul, from the hea- vy burden of fin, and the miferies of fin, to be found of all them who being heavy laden do flee to him,and in him place their hope and con- fidence. Fiftly , to put us in mind of Gods refting in Chrifts mediation from the work of creation, and that he hathwholy given over all purpofes and thoughts of repairing the world, and reftoring man fallen and cor- rupted The Do chine of the Sabbath. Sj rupted by any work ofcreation,and hath let his mind on another kind Chap. 1 3 of work,even the work of redemption by Chnft,and the new creation ofheavenly fpirituall and fupernaturall graces and perfections in men by his holy Spirit. Sixthly,tobeafigneandmemoriallof Chrift his fall perfecting of theworkofmansredemption,andofhis perfect litis h& ion made to the jafticeofuod for fraile finfuli men. Laftly , to be a token and pledge of the eternall reft in heaven, and of the fabbathifme which after the labours and troubles of this life, the c- lecT and faithfull people of God mall en joy for ever in the world to come. Now there is no day in all the week, in which this firft main duty of the Sabbath can lb well be performed, for the ends and ufes, as on the Lords day which is the Chrift ian Sabbath. The feventh day never yeel- ded half fo much light and helps to Gods people in the old Teftament for thefe purpofes, as the Lords day doth to us under the Gofpell. Lor the Lords day in which Chrift arofe from death, and entered into his glory,and perfected the work of Redemption, it difcovers Chrift the mam Foundation of all reft,and even of the Sabbath it felf more plain- ly unto us, and in it being beautified and adorned with fo manyblef- - lings and prerogatives which Gods word gives to it, we may as in a clcare glaffe lee and behold Chrift with open face, we fee in his re- fun- ecLion Gods juftice folly fat isfled, his wrath appealed, redempti- on fully perfected, Gods refting in Chrifts mediation,eternall reft pur- chafed by Chrift for us, and gained to himfelf, and Heaven opened un- to us, and (in, death and hell already overcome and conquered. And therfore there is no day by many degrees, fo fit as this day of Chrifts re furred ion to make us reft comfortably in our bodies and minds from worldly cares, and bodily labours, and in our foulesand confiden- ces from the burden of finne and the guilt therof] No day or time can fo plainly ihew unto us, thai: our felicity is not in this world, nor to be obtained and purchafed by the righteoufnefle of our owne works. This lets before us Chrift raifed for our juftiheation. This fhews Gods aboundant mercy and companion to us, and that he hates all cruelties and oppreflions. And this is a fpeciall meanes to bring us to the avturance ofthebiefTed hope and eternall reft referved in Heaven for us. And therfore the flrft main duty with all the parts therof,andthe fpeciall ends and ufes of it, are more fully performed and gg qhe Dotlrine of the Sabbath. Chap 13 and obtained in the obfervation of the Lords day for the holy weekely Sabbath,then they poflibly can be now by us, or could be of old on the Sabbath of the feventh day,by the fathers in the old Teftament. The fecond rnaine duty of the Sabbath is, fanftifying and keeping of it holy to the Lord,which comprehends in it many ipeciall and par- ticular duties, i . Setting of their affcdions even their joy and de- light wholy upon God and heavenly things. 2. Honouring and wor- shipping of God in their hearts with holy thoughts and meditations, by their lips with holy pray ers,praifes and thanksgiving, in their out- ward actions by preaching, hearing, reading and repeating, of Gods Word,and folemne commemoration of his promifes, mercies and blef- lings in the word and Sacraments. 3 . Teaching and learning all holy duties which tend to bring us neerer to God in Chrift. 4. Offering fpirituall facririces to God of fweet favour, fiich. as are alrnefdeeds and works of mercy and charity, wherby others may be made to tafte of Gods goodncill*,and ftirred up to laud and praife his name. All thefe are comprehended under the maine duty ofiandtifymg-die holy Sabbath which the Lord commands exprefly in the iaw,an#they are commended to us by the Prophet,//S;5:6.4,& 5 8.1*3. And the pro- per end and ufe of this duty and ail the parts therof, is. Firft to make us fet our affeclionson things which are above>and not on things be- low, and to ftir us up to feeke eternall life and.heavenly happineffe in Chrift only,and in him crucified and raifed up. - Secondly, to continue and increaiein fraile men the knowledge and memory of Chrift, and of the way to eternall life and blefTednefTe in him, which without keeping holy of a weekly Sabbath, would faiie and ceafe among the fons of men. Thirdly, to beget and increafetrue grace and holinefle in men by ex- erciling holy duties of religion ; and fo to bring them by juftification and adoption, to the right of inheritance in Heaven, and by fanclifica*- tion to fit them for the porTefiion of it. Now the obiervation of the Lords dap; in which Chrift arofe, is fuch as may far more powerfully and effectually moove men to the performance of thefe duties, and lead men more directly to the proper end and ufe of them, then the old Sabbath of the feventh day either now can,or of old could do when it was moft in force. For it had no other light or life in it, but onely from obfeure promifes, and darkc fhaddowes through which Chrift was fcene as things farre offarefeene, and in the (lane light nights. But The Doltrine of the Sdbbath. Sp But the Lords day the firft day of the week, hath light and life from Chap.13 the Sun of righteoufnefle Chrift who in it rofe up to be the light of life to all nations, and hath brought life and immortality to light by the Gofpell, and dilcovered to us the kindnefle and love of God and the riches cf his goodneffe, in giving grace and fliedding his Spirit on u* abundantly here,and fo fitting us Tor glory hereafter. And therfore this day mud needes be of great force and power,far above the feventh day, to make men fet their afcftions on God and heavenly tbings,eipecially upon the inheritance incorruptible and undefiled which fadeth not away, referved in Heaven for us, unto which God hath begotten us by the refurre&ion of Chrift from the dead,i Pet. 1.3. It is alfb powerftll and excellent to incite and ftirusup tehonourGod in our hearts, by the due confideration of his goodnes and mercy. AJfo it much furthe- reth us to proclaime the high praifesofour God and king, and to make prayers and fupplications to him. Befides to make us helpfull unto others,in feeking after their falvation. And thus we may fee what are Sabbath duties,even the works of piety, mercy, charity, ehr. pleaiing to God,and by which others may be brought to joyne with us,in lauding and prailing God,and we our ielves ntted for glory. Upon tbefe points fo fully proo ved. The conclufion followes necef- farily : that the law by which God firft inftituted the Sabbath on the firft £2 v'enth day of the world, doth bind us under the Gofpell to keepe the Lords day for our weekly Sabbath. Fourthly, that day which God hath made moft honourable, and hath Arittm. given it a moft honourable name and title above all the dayes cfthe Week, to that he hath given the prerogative to be the weekly Sabbath, and hath made it Ins day of holy reft. I or it is a property of the Sabbath, to be the Lords holy and honourable day, as the Evangelicall Prophet Jjahih ihoweSyl/a.f 8. 1 3 . and making of it honourable, is making of it the Sabbath. Now the firft day of the week is the day which God hath honoured above all dayes, by the glorious victory of Chrift over death and over all enemies and powers of darknes,and to it he hath given the moft honourable name and title : For the holy Evangelift and divine Apoftle St.John, who was the intimate, beloved and bofome Difciple of the Lord, and did beft know his mind,cals it the Lords day. Rev.i. io.that is, the day which the Lord hath made the day of great joy and gladnefleto his people, as David foretold, PfaLnS. which day the Lord Chrift hath appropriated to himfelfe and his honour, and honou- N red 9o The Dotfrinc of the Sabbath, Chap. 1 5 red with his own name, as he is the Lord God, one J ehovah with the Father. For the Greek word (nism)Lordyis in refpeft of the roote from whence it is derived,the fame in fignification with Gods proper name Jehovah,and mod commonly in the new Teftament, is ufed to expres that facred name. Therfore it is now under the Gofpell made by God himfelfe the weekly Sabbath. The fifth argument is grounded upon the words of our Saviour, Mat. I 2.8.& ^f-^2.27,28. Where lie faith,*/;**/- doe Sabbad? Wat made fir man yand not man for doe Sabbath. T 'her fire heaven atheii die finite of man er Cjedmtiemanjs die Lord of the Sabbado. The firft claufe,to wit: (the Sabbath Was made fir man,) notes out unto us two things, i .That the Sabbath was firft inftituted for man, even by reafon of the Sonne of God promifed to become man, and lb he is the foundation of it. 2. That it was made for man, that is, for the man Chrift,and for the benefit of all man-kind in him,for his honour and the advancement of his kingdome among men, and for the sood of men, both naturall and civiil, in refpecl of weekly reft, and refrefhing, and alfo fpirituall,as knowledge,inftmcftion,growth in grace and holinefle. The fecond claufe ( not man fir the Sabbath ) (lie wes that the Sabbath is not one of thole things which man Was made to obferve in the creation, neither is the law of it written in mans heart in the creation : it was the fall of man and his corruption, which caufed him to ftand in need of a weekly reft, and of holy Sabbath exercifes, to worke good in him, and to bring him neerer to God. And being made for mansufe, he may in cafe of necefllty difpence with outward cbfervations of the Sabbath : and the fame muft give place to works of neceflity which cannot be omitted either without loffe of life,or fome certaine lofieor mifchkfe. The third chuk(Tkrfire is the Sonne of man Lord alfo of the Sabbath) doth give us to underftand that the ufe of the Sabbath was founded on Chrift prom i fed to be Lordof the Sabbath, and was- in and under him made man, neceflkry for the profit of man corrupted,not for man in in- nocency .Therfore Chrift the Son of man is Lord of the Sabbath,that is, he hath the true proper right and propriety in it, for to make it ferve for his ufe being the Lord and poffeffor or it,and he hath authority and power over it,lo that it is at his command, either to be or not to be in ufe,either the feventh day or upon fome other day of the week. Now sVe never read, that Chrift excrcifed any Lordftup over the Sabbath as he The Bottrine of the Sdbatb. Pi lie is the Son of man ,either to command it or to change it, but only in Chap.i 3 thefc two refpecTs. Firft that he brought it firft into the world by un- dertaking to be the feed of the woman and the ion of man, and fo it was ferled on the feventh day, in which he was promifed during the time of the old Teftament,while he was a Redeemer promifed. Secondly,that he by his refurre&ion in which he perfected redemp- tion, did confecrate the firft day and made it the moil: honourable day, fit to be the Sabbath of the new Teftament, and alio gavecommande- ment to his Apcftles fo to ordaine in all Churches. Befides this Lord- lnip and power of Chrift as fonne of man over the Sabbath, we can- not conceive or imagine any other. Therefore undoubtedly he hath changed it to the firit day of the weeke, and as Lord of it hath given commandement for this change and alteration. Thcfixth Arg.is drawne from Gods fanclifying of the Lords day by his Sonne Chrilt more fully and excellently then he did the feventh day in the firft inftitution of the Sabbath. For feeing the making of the feventh day to be the holy Sabbath, is the fanctifyingofit,asthe words of my text fhew,and alfo the words of the law, Exod. 2 0.13. It muft needs hereupon be granted, that what day God by his Son Chrift, hath in all rclpecls more fully and excellently fancTified, then the fe- venth day was fancTificd when God made it the Sabbath, That day God by Chrift hath made his holy Sabbath, and foitis worthy to be cfteemed, andfo is to beobferved in the new Teftament. But now it is mod certaine and manifeft : That the Lord God by his Son Chrift hath in all refpects more fully and excellently fructified the firft day of the week, in which Chrift arofe from death ( as appeares by divers things which I have formerly touched.) Firft he in that day more abundantly revealed his holineffe to the world, in that he declared Chrift our Redeemer and the head of the whole body the Church, To be the Sonne of CJodVi it h power, according to the sfirit of ho line jfe by the refurreclionfom the dead, Rom. 1.3. Secondly, he then opened as it were the flood-gates of Heaven, that holineffe might be more abundantly with his Spirit powred out upon all flefh, when Chrift was railed up and exalted by Gods right hand, that he might fhed his Spirit on all forts of people of all nations, as we read. A&s. 2.3 3. Yea in that in the fcaft of Penticoft which was the fiiftday of the week, and the 49. day after Chrifts refurreclion, the Holy Ghoft was fent downe upon the Apoftles to fancTifie them, and N 2 to 9i> The Doctrine of the Sabbath. Chap.i 3 preach the Gofpell unto all nations which they prefently did, and the fame day converted 30oo.foules,herein he (hewed his holinefle more a- bundantly then before. Thirdly ,It is pioudy heldby many Divines,that among other things which after his refurreftion Chrift {pake to his Difciples, concerning theKingdome ofGod,tbat is the Church under the Gofpell : this was one, namely 3 of the keeping of the holy Sabbath, and holy affcmblies, or gathering of the Saints together upon the firft day of the week:For, immediately afcer,the Apoftles obferved that day, and all Churches in all ages (ince have followed their example. Therfore it is God who by his Son Chnft hath made this' rirft day,that is,the Lords day the week- ly Sabbath of Chriftians. I might here add for further proofe of this truth, an obfervation of divers godly and learned writers, to wit; that our Saviour fanctiried the firft day of the week more then any other day by his pra-frife and exampie,in that he did molt commonly appeare to the Difciples after his Refurre. 20. 1 9, 2 6 Acl.2.1 ,2. and in thofc their affemblics the Lord Chrift prefented him- » felfe to them bodily band by the vifible appearance and power full ope- ration of his Spirit. Alio AB.20.S. St. 7W on that day kept an holy Affem- The Docirine of the Stbbatb. 91 Affembly at Troas, and there he preached and adminiftrcd the Sacra- Chap. 1 3 men-t of the Lords Supper and performed holy exercifes of the Chrifti- an Sabbath. And the fame Apoftle gave a precept and commandoraent to the Corinthians ,evcn the fame which he there faith he had ordained in the Churches of Cjdr.tut, 1 fir. 16. 1,2. to wit, that they mould obferve the ficft day of the weekend in their Holy aiTemblies on that day offer up pleafing Sabbath Sacrifices, that is do good and diftribute to the necefiities of the Saints, with fuch Sacrifices God is well plea- fed, /Wr. 13.15. 7 herfbre undoubtedly it is the ordinance and comrnandement of Chrift, which the Apcftle received from him.That the firft day of the week ihould be the holy Sabbath 5and the day of weekly holy Aflfcm- blies to all Chriftians.The eighth argument is drawn from the blefling °*Ar£H* of (lability wherwith God hath bleffed the Sabbath of the firft day, the joy and comfort and great benefit which moft godly and religious Chriftians find-in it, and the tedioufnes ofit to carnall people, and the loathfomneffe of it to all fuch as are oppciites to Chrift,and aliens from his erace. This is moil: true which grave and learned Gamdiell fpake in the counfell of the high Priefts and Elders of the Jews. That which is of men and not an Ordinance of Gcd, if it concerne Religion, it will come to nought, it cannot continue m force, nor profper any long time, .^#.5. 3 8. Andfurely if the Chriftian Sabbath, and keeping holy of the firft day of the week were an invention of men, and not the or- dinance of the Lord Chrift, it could not prevaile and ftand in force in all Chriftian Cluirches,and in all ages by an uniforme confent without interruption. The moft godly zealous, and religious Chriftians, would find no folid joy and comfort in k3ncr any bleiling from God in their religious obfervation of it. And the world of carnall men who hate Chrift and his ordinances, would not be fo opposite to it,as to hate and loath k.Fcr the world loveth htr own.Bu: all carnall worldlings and pro- fane perfons, do fo hate it,as they hate Chrift, and it is loathfome and tedious to them, and notwithftanding many and great o. :■ petitions of profane peribns.Yet we fee it ftands firm in all ages (ince the Apoftles, and in all Chriftian Churches.None but Heretiks have rej:eled it, and all godly Chriftians find folid joy and abundance of bieiTings in the ftri- cteft obfervation of it.T her fore it is moft certainly no humane inventi- on, but Chrifts ordinance, It is he who hath made the firft day of the week his own holy day , and our weekly Sabbath. The o. Arg.is drawn o. Argu. N 3 from- P4 Tb* Dotfrine of the Sabbath* Chap.13 from the manifeftation of Gods wrath againft the open profaners of • the Lords day, and from the great and fearfull judgements, which God hath in former ages, and doth dill execute on the defpifcrs and polluters of the Chriftian Sabbath. It is certain that the Lord doth not cut off or confume men in wrath, but for feme notable fcandalous ims and tranfgreflions againft feme expreiTc Law and Commande- ment,he makes no men examples of vengeance by fudden and fearfull destruction, and notable plagues, but for feme notable fin, and all no- table fins are tranfgreiTions of Gods Law, committed againft his re- vealed will and word. Now as the Hiftorics of all ages do affjord many examples of fearfull judgements fuddenly executed and inflicT- , edon wilfull profiners of the^Lcrds day in former times. So I could ' rehearfe and relate above thirty examples of Gods vengeance, which he hath ("hewed openly in this Land within the fpace of two yeares, upon fuch as have iliewed open contempt of this Chriftian Sabbath, feme of which he >hath ftricken with fudden death by his mediate hand,others he hath devoured with waters,and fome he hath cut ofFby iurfets which they got in dancing and drinking on the Lords day, and feme he hath fired out of their houfes in the midft of their drinking and jollity,and confumed all their fubftance. And thefc judgements have iuddenly and unexpectedly befallen them in the very act of their tranf- greHion, while they were in the midft of their aclions,very bufie about their o\vneworks,fports and pleafures. And by thefe things it is as cleare as the light,andmanifeft to our eyes and outward fences, that God is mod fevere againft the profanation of this day,and that it is ap- parent that his Son Chrift made this day his holy Sabbath, and com- mands all men to keep it. Laftly,we have cleare teftimoniesboth from the Apoftles themfelves, that the day wherin Chriftians keepc their Sabbath,even thoflrft day cf the week is the Lords peculiar izy^Rev.i. 10. And alfo from all the meft ancient Fathers and learned Chriftian writers which fecceeded the Apoftles in the next enfuing ages, that the Lord Chrift changed the holy Sabbath to this day ,coniceratcd it by hisreiurrecT:ion,and that all Chriftian Churches from the time of the Apoftles kept their holy reft in it, and devoted it to publike exercifes ofReligion,3ndofGodsworlhip and counted it the Qn^een of dayes, thefupremc Lady and Princefle, and worthy to be obferved and fan- Rificd with Sabbaticall folemnities. Ignatius cals it,™ GammS* *) uV*- w r»V pftff** fyft. tdmagnfios. juftin CMartyr i.Apol. pajr.jj. defcribes The Dottnnc of the Sabbath. 95 defcribes the obfervationof it in his times, and tcls us, that Chri- Chap. 13 ftians fpent it in reading, preaching, prayer, adminiftration of the Sacraments, offering of almes, and other pnbl ike worfhip of God in their publik a{femblies,befides private exercifes of Religion. Tertullian alfo acknowledgeth this firft dayes Sabbath and none oxhzv Jib. adver fits gent.p.41 .& 1 5 5 .Eufebius lib.^.Eccle.Hffic r.cap. 22. brings in the pro • fcflion of Dionyjitu C 'or inthus, who faith thus.This day tiv kept holy the Lords day, St.isfuftin in his 119. Epijr/e, and in the 2 2.Booke, J)e fivir. Dei. Cap.30. G~ Serm.de verbis Apoflolt.i^. And ma- ny other which it would be a tediofls thing here to rehearfe, e- fpecially feeing I have before mentioned divers of their teftimo- nies, which tend to this purpofe , and fhall produce fome alfo hereafter. Now upon all theie Arguments laid together, I hope we may boldly and confidently conclude againft all both J e with Sab- batarians,who retain the old abolished Sabbath of the feventh day- and alfo unchriftian Antifabbatarians who deny the Lords day to be the Sabbath under the Goipel,that this is the weekly Sabbath which Gods people by Gods Law and Chrifts appointment arc en joyned to keepc holy to the Lord. And that this Sabbath of the Lords day, cannot be changed but muft ftand firme,and be dill in force among all Gods people untili the end of the world and the laft Refurrection, I will briefly demonftrate and mew by two plain reafons which I hope none will deny, and thus I frame them. The firft is grounded on Chrifts words, Marl^i. verf. sS.thusI frame it. That Which hath Chrift, as hee is become the Sonne of man, Lord rf it, muft needs exifl and have a being^ under him as Hee is the Sonne of man, that is in the time of the Q 'off ell. The Sabb'ath hmh (fhrifi the fin of man Lordofit,A^ar^.2.22.Therfore it continues in being under (fhrift. Whatfoever ordinance of God is given to his people to be unto them a token and pledge of fome great bletflng and future good pro- mifed, that God will have them to keepefafe and to hold raft, untih\ they receive the blcfllng and come t# the full poflefilon of it. This is manifeft by the Types and Sacraments of the Law,which could not be abolifhed nor without finne purpofely neglected untili Chrift was fully cxhibited,of whom they were fignesand pledges,and he wTas the body and fubftance. And we find by daily experience, that the loo- ting 9$ The Dclfrine oj f the Sabbath. Chap. 1 4 filiig or calling away of the pledge, is the forfetting or foregoing of a mans right wherof it isa pledge : If we will receive "the bleflin<* we mud do the condition of it. Now the oblerving of a weekly Sabbath is not only a figne of eternall reft in Heaven,but alfo a token and pledge of it,given in the beginning, together with the firft promife of Chrift, and conveyedover from the fathers to us,and fetled on the day where- in Chrift arofe from death,and perfected mans redemption. That it is a pledge of the Sabbathifme which remaines for the people of God the Apoftles words imply, /W.4.9. And the beil learned have ever held it to be our pledge of eternall reft in Heaven. As Auften Tom.^. ^u^fl. 1 6z.and lib.contra Adimanwm.cap.i 3 .and divers others. Ther- fore the holy weekly Sabbath upon the Lords day mull; be obferved by all Gods people, and the law of the Sabbath binds them therunto per- petually to the end of the world ; and to the day of reiurreclion to glo- ry. And thus I have flnifhed the Doctrine of the fanftihcation of the Sabbath, as it is the proper acl: of God,even his federating of the feventh day to be an holy reft,by his word and commandement. CHAT. XIIII.. r R-fS HT^ ^"S which now followeth next in order,is mans fanctifying janlhp- J[ tjie weckiy Sabbath and keeping of a feventh day holy to the Lord, *f*°* °f which God hathimpofed en him for a neceffary holy duty, when by jjf ^is wor7 to proceed in this method and order. 1: irft I will (hew that this duty Chap. j 4 oftanftifyingan holy Sabbath- to the Lord, isimpofed by this ad of God on all man-kind, and the children of men are bound unto it from the feventh day of the world, after the firft beginning of the creation, untill that bit day of the generall refurreclion and judgement, in which they {hall be called to an account and reckoning of all things which they have done in this life. Secondly ,1 will {hew how fur,and upon what termes and conditions men are bound to this duty by Gods law,given for that purpofe in his acl of fanclifying the Sabbath/Third- ly I will {hew more fpecially the fpeciall works wherin the fan&i fi- ction and obiervation of the weekly Sabbath confiftetb. The duties are of three forts. 1 . Some are commonfto all Gods peo- ple in all ages fi om the beginning, and all ftates and conditions of the Church,both in the old and new Teftament. Some are proper to the fathers of the old Teftament, while the Sab- bath was limited to the laft day of the week, and grounded upon Chrift promifed only. 3 . Some are proper to the Church and people of God under the Goipell in the new Teftament, when the Sabbath is changed to the firft day of the week, even the Lords day, andbuiided upon the finifliing of mans redemption,and Chrift fully exhibited,and Gods reft :ng in Chrift s fatisfaclion consummated, which is a more excellent ground. Of all thefe in order. Ike fii ft point (concerning the obligation of all man-kind to the kee- * ping of an holy wreekely Sabbath from the firft feventh day of the wo Id unto the laft refurreetion, when the eleel and faithful! fhall both in their fcules and bodies,enter into the eternall reft in Heaven ) may beprcoved by divers Arguments. My firft Argument lsdrawnefromthelawby which God here in \%Argt. my text did firft bind man to this duty: and thus I briefly frame it4 7 hat duty which God hath enjoyned by a commandement given to our firft parents, without limitation, exception or exemption of any, that he hath impofed by his commandement upon Adam and all his feed and pofterity in hisloynes, and they are all bound unto it to the worlds end. T he fandify ing of a feventh day in every week,& keeping it an holy Sabbath, is a duty injoyned by a Commandement which God gave to Adam without limitation or exemption of any of his feed and pofteri- ty. Thcrfore it is a duty impofed by God upon all man-kind, and they O are 9 8 The Dottrine of the Sabbath. Chap.i 4 are bound unto it in all ages untill the end of the world. The firft propofition cannot with any colour of reafon be denied: if any fhall object that God gave to Adam upon the promife of Chrift a law of facrificing cleane beafts,and offering firft fruites which bound him and his feed in his loynes : and yet they are not bound by it in all ages,but only untill thecomming of Chrift, and his offering of himfelf a Sacrifice which is the fubftance of all facrifices, and after that men are bound no longer to that duty.l anfwer,that though the lair of facrifices, and of other fervice and worftiip, which were types and ihadows,was given to Adam upon the firft promife without expreffe limitation, and reached to his feed in his loynes, and as Cain and A bell, fo Noah, Abra- ham and all thePatriarches,and people of God were bound to that duty untilChrift,yet there was a limitation in the things commanded, which being types and fhadows only of Chrift promifed, were of no ufe, but only while Chrift was yet expected, and not actually cffcred up a facrifice of perfect attonement,and Gods people had need of f uch types and figures to lead them to Chrift. Therfore this Objection doth not touch,nor infring this proposition which fpeaks of a law, and of a duty which is of ufe to all mankind in all their generations. The aflbmption alfo is manifeft. For here we have a Law gi\cn to Adam, when all mankind were in his loynes,commanding a duty even the fanctirying of a weekly Sabbath, which hath beene and is of as ' great ufe after Chrift as before. For as the IfraeUtes were bound unto this duty by God,£ xod.16.2 3,28. & 2o.8.even in all their generations, as appears,7#M7-2i» fo alfo Gods people are bound to it under the Gofpell,whither they be ftrangers which joyn theinfelves to the Lord, and lay hold on his Covenant, I ft. 5 6. 6,7.that is,Churches of thebelei- ving Gentiles,or naturall IfraeUtes after their long hardneffe, in the laft daies, converted to Chrift the repairer of the breach and builder up of the old Vvafte places after many generations, I ft. 5 8. 1 2, 1 3 , 1 4, And I d© not think there is any man profelling Chriftianity dare be fo impu- dent as to amrm,that any of Gods people in any age are exempted from the holy duties by which the Sabbath is fanctified, and a feventh day in every week kept holy to the Lord,or that we in thefe evill and penlious times have not as much need of them/or the upholding of true Religi- on,and for the increafe of grace and godlineffc in our hearts. Thfcrfore undoubtedly all mankind in all generations and ages are bound to keep a weekly Sabbath. My The Doctrine of the Sabbath. 99 My fecond Argument is drawne from the duty it felfe, of keepingChap.14, holy afevcnrhday weekly to the Lord, and thus I frame it. Every z.Argu. duty lnrpofed on Adam and his pofterity by Gods Cominandement which is in it fclf perpetually holy and juft, and of as great ufe to men in all ages.and as ncccflarily in all refpects as it was in Adam when Cod firft enjoyned it by his Law ■ that belongs toali mai - \ ail the pofterity if Adam arc bound therunto in all ages to the end cf the world. The keeping of an holy weekly Sabbath^nd fanctif} ing of a fc- venth day in e\ ery wcek,is fach a dnty.Therfbfe it belongs to all a kind,and all Adams pofterity are bound to it in ail ages to the end - world. Tbepropoutionisfomani rue, that there can be no exec tic againft tt,to deny it is to deny that greateft of Gods commandernc: which faith that Gods people ou^ht tofeare the Lord, and walke m way es. and to love ayidfcrze him with all their heartland with all thetr foule, and nitij all their might. Dent. 6.5. & 10. 12. tor wholbever exempts hiirfelf,or others from a duw whidi is perpetually holy and juft, and ufefull and neceflary for all men,he info doing, refufeth to ferveGod with all his heart/ouland mig1it,and teacheth others to tranfgrefle that great commandement. The aflumption alfo is an undoubted truth. For firft there can be no time nor age named fince mans fall and corruption, which brought all mankind under the bondage of hard and toylfom la- boured eating his bread with thefweat of his face,wherin the reft of one day in every week is not ufefull,profitable, and needfull for mens bodies and moft juft and equall to be granted to their labouring fervants and toy ling catteil, the very light of naturall reafon requires it for the common good,and wel-being of all men. He who denies this to himfelf and to his children3lervants and cattell,he is an unjuft and unmercifull man,not to be numbered among the righteous who are good and mer- cifiillto the life of their bectis/Prov. 1 2.10. Secondly juftice and equity require, that feeing the life of man is a pilgrimage on earth,and hereon earth there is no abiding place for him, nor any felicity ,true reft3or perfection to be found but in Heaven- man fhould not fpend all his time,and all his thoughts and ftudies in' and about the things of this world, but that he fhould have a let time at leaft one day in every week,wherin he refting and ceaiing ftomwcrld- ly cares,laboursand delights, ftiould wholly devote himfelf to heaven- ly mcditations,and to holy exercifes, which may tit him and prepare O 2 him ioo The Dollrine of the Sabbath. Chap. 1 4 him for the place of reft, teach and direct him in the right and read v way therunto, and enable himtowaike wifely therein." Whofoeve'r thinks it too much to confccrate one whole day in feven unto reli- gious excrcifes which may fit him for eternal! life, he is undoubtedly mod unequall in his judgement and a judge of unjuft things. Thirdly, it is a thing not only good and holy in it felfe, that man of his own ac- cord, and much more being commanded by God, mould devote one whole day in every week to the immediate worfhip of God, in thank- fulncs for his creation and redemption, and the ufe of Gods creatures reftored to him in Chrift with fome advantage : But alio very uf:full andnecefTarv for the feafoning of mans weekly labours with jufl ice and piety, for the continuance and increafe of holincfle and religion in his heart, and for the enlightening of his mind, rectifying of his will, fanclifying of his affections, and fitting him to undertake and be- gin all his weekly lsboures in the feare of God, to direel them to the right end, and to perfect andrmim them happily by Gods favour and blcffirig. If any man ftiall dare to detiy this,we may jufily feare that he is rude and ignorant of thofe heavenly and fpirituaii things, wherof all Gods people have continually experience in themfelve-;. And the cob* ftant practice of Gods people who in all ages have obferved and kept a weekly Sabbath holy to the Lord, and therby have proftted in all piety and holines,will convince them ofgrofleoliridncs andftupidity,/ftfaw no doubt did every feventh day devote himfelfe to Gods worihip, and taught his firit. fons, dim and Airil to bring their offerings to Gcd, At the end of dales, thai is, every feft day of the week, for that is the mofi proper fence of the words in the Hebrew text, £0^4. 3 ,4. And fo foone as the pofterity dESet& began to multiply and increafe, they gathered themfelves into a Church, and were called the children of God, or Gods people, and hereby they were diftinguifhed from the carnall and profane progeny of Came* and then they be began to invocate and call upon the name of the Lord,that is, to worfhip God in publick affem- blies, G^.4.26. Wheras sAdam, A beil and Seth had invocatedand worfhipped God in their own private families only, now the faithfnil being multiplied did frequent publick affemblies, which could not be but in fct places and at fet times, furely every week on the feventh day which God had bleffed and fancHfled. Alfo after that generall apoftacy which came in by unequall marria- ges of the foanes of the faithfull with the daughters of the profane, and The Dottnnc of the Sabbath. I o j and the deftruclionof the old world with the flood ; righteous Noah Chap. 14 who was laved in the Arke with his family, immediately after began to obferve the holy reft of the feventh day, for it is fliid, that the Humt offer in? Which he offered on the A /tar, of every cler.ne beaft and c/cane fiu/e unto the Lcrd^as a fweet fmell'mg fiicr'ifice cj "re.fi ', that is,iacrifices of the Sabbath. The Hebrew word in the text there uihd, with the emphati- call particle ri iigniftesthe moft notable reft, even the reft of the holy Sabbath,wherin man refteth in memory of Gods reft,in the latisfoction of Chrift; alfo his people the Ifraelites before the giving of the law from mount Sinai by Gods owne voyce, did obferve the Sab- bath and were admonished by CA>Tofcs fo to doe, Exod. 16. 23. And they who rcfted not, but went forth to gather Manna are re- proovedby God, as tranfgreflbrs of his lawes and commandements, ^r.28. And although we do not read of any Sabbath kept by Abraham and the Patriarches before Mofes ; becaufe the Church of the faithfiill was but fmalhcomprifed only in their families, which could not keep any great and pubheke Sabbath aflemblies, worthy of record in the fa- credHiftory : Yet undoubtedly they had their let time as wellasfet place of C ods worfhip, even a weekly Sabbath according to the law which Cod gave to Adam when he blcfled and fanclined. the feventfi day. But 1 fhall more fully fpeake of thefe things hereafter. And here upon thefe grounds I conclude, that the afliimption of this prefent ar- gument is manifeft : and the conclufion which thence Mo wes is cet- taine, to wit : that the poftenty of Adam in all ages are bound to this duty of keeping a weekly Sabbath holy to the Lord. A third Argu. is drawne from the ground upon which God foun- 3 Arnn- ded the Sabbath, and commanded the duty of keeping it holy to him- ment. felfe. lor if the ground of the duty ftarkl firme throughout all gene- rations, and do belong to all men of all ages, as well as to Adam who had the commandement given to him, and the duty impofed on him by God. Then the duty aho belongs to all men of all ages unto the end of the world. And whofoever do clayme any interest in the ground ©f the duty , and expect profit by it, ought to acknowledge that the du- ty belongs to them alfo, except they can (hew forne fpeciall di penfa- tion from God himfelfe. Now the ground upon which God founded the Sabbath, and impofed the duty of keeping it holy, is fuch as doth equally belong to all men. For if we cleave to the bare letter of the text ( as divers commonlv do ) and take the ground of the Sabbath to OT be I02 The DoEir'tne of the Sabbath. Chap. 14 be no more but this, that God fmifhed the workeof Creation on the feventh day, or having finithed it and made every creature good and perfect before on the fix dayes, refted on the feventh from creatine any things in the world. Then we mud withall confeffe, that this ground belongs equally to all mankind, for ail men of allies have intereft in the benefit of Gods creating the world,and making al dunes fo perfect,that he had no more to do but refted on the feventh day. But if that be the true and proper ground which! have before laid do'wne and prooved, to Wit : Gods perfecting of the Creation, which left all things good but mutable ; by bringing in redemption which Chrift promifedjdid on the fe ;enth day,take upon him to perform in mans na- ture :andGods refting in the al-lurficientfatisfactiow Inch Chrift under- took to make for man,and which faved God the labour of a new Crea- tion,and making new creatures, and of repairing by way of creation the breach which mans fall had made in the world- and in the creatures made for mans ufc.This ground doth belong to all mankind in all ages, we now under the Gofpell have as great ,or rather greater intereft in it, then Adam or the Fathers in the old Teftament. And by virtue of this promife of Chrift, and by meanes of his undertaking to bee mans Media tour, and of Gods refting in his mediation, all living men, and all creatures made for the ufe of man doconfift and have their being in this world, 0/^1.17, and God by him (the word of his power being made man and fully exhibited a perfect Re- deemer) doth fuftaine and uphold all things, Heb. 1.3. And al- though the circumftanccs of this ground , are with the times and ages of this world mutable, and there is a great change from Chrift only promifed and undertaking mans redemption, to Chrift fully exhibited a perfect Redeemer in his Refurrection : Yet the ground it felfe, even Redemption by Chrift, is ftill the fame : The promife of Redemption which was made to our firft parents on the feventh day being the greateft blefling, which was revea- led to mankind in the old Teftament, procured to that day the honor of the weekly Sabbath in all ages before the comming of Chrift; And the full exhibition of Chrift,and the perfecting of Redemption in the refurrection of Chrift,on the hrft day of the week, did merit, and procure to that day the honour of the Chriftian Sabbath in all ages un- der the Gofpell For God did not reft fo much in the undertaking of Redemption on the feventh day, as in the actuall performance and full perfect- The Dottrwc of the Sabbath. 1 05 perfecting of it,on the firft day of the week, the fore-fight of the full Chap.i x performance made thepromife a ground both of Gods reft, and of the Sabbath in the old Teftament. And if Chrift had fufFered, dyed, and bin fwallowed up of death and corruption in the grave, and had not gotten the victory over death and all the powers of darkneffe in his re- fiirrection, then had we remained in our fins, and all our preaching of Chrift and all our Faith in him had bin vain, 1 Cor. 15. 17. It was Chrifts refurrection which conf ummated the great work of mans re- demption,and on the day wherin he arofe from death, did he reft from that great work,as God on the feventh day did from the work of crea- tion,and confecrated that day to be the Chrift ian Sabbath. But yet all this while Redemption both promifed and undertaken, and alfo actual- ly performed is the fame common ground of the holy weekly Sabbath : And Chrift is the fame Redeemer to all mankind, and the only Medi- atour and Saviour, Tefterday and to day and the feme for ever , Heb.i^.^. And the duty of keeping an holy weekly Sabbath is grounded on him throughout all ages, who is the common Saviour and Redeemer of all mankind .Thcrfore all men of all ages are bound to this duty, and none exempted from it in any nation age or generation. Fourthly,that which God hath given to all mankind in Adam, for a 4« «*X* perpetuall figneand pledge to them of future benefit, which he hath promifed and hath in ftore for them, that they are bound carefully to keepe untill they fully obtaine the blcffiiig and benefit promifed, for if he that hath given a pledge, doth take it away from them to whom he hath given it, this is an evident figne that he hath altered his mind and purpofe of giving the benefit to them. And if they doe at any time loofe this which is the pledge, or willfully caft it from them, they have no evidence or token any more to aflure them of the benefit, nor any witnefle of the covenant, or figne wherby to challenge the blefting. Now the holy weekly Sabbath is ordained of God, and given in A- dam to all mankind to be a figne and pledge to them of fpirituall and cternall reft in Chrift, which they fhall never fully obtain untill the laft refurreclion in the end of the world : For the full reft and Sabbathifmc wherofthe Sabbath is a pledge,doth till then, ftill remaine for them, Heb.q.c}. And they Hull not enter into the full pofMion of it untill the Lift refurrcclion. And Gods giving of himfeife unto his people to be their God,which doth lanflihc them wherofthe Sabbath is a iigne,to- ken. 104 The Doctrine of the Sabbath. Chap 14 ken and pledge unto them as he himfclfe teftirieth, Sxod.i 1.13. is not fully manifefted, nor perfected untillthey be fully fandified both in {bales and bodies at the laft day , and made fit to fee and enjoy God,and to reft with him in glory for ever. It is true which the ancient Fathers have obferved and taught, that the old Sabbath as it was limited to the feventh day of the week, was a figne of the ipirituall reft of the faithfull from their own fmfull works, and of their ftcdiaft reft upon Chrift by faith, when th^y are regenerate and renued by the Holy Ghoft, which is fried on them abundantly through Jems Chrift vnder the Gofpell, Tit. 1 .5,d.and therfore that old Sabbath of the feventh day of the week, is fo far fulfilled in Chrift, and hath the accomplishment m him : But becaufe the fulneffe of eternall reft whereof the weekly Sabbath abfo- lutely confidered is the figne and pledge, (hall not be obtained untill the laft refhrredionof the juft, when by vertue of Chrifts refurredion, their bodies fhall be raifed out of the duft and be made like the glo- rious body of Chrift,which they ftill expect in hope.Therfore the kee- ping of a weekly Sabbath as a pledge of that perfed eternall reft, ftill belongs to all Gods people, and they are bound to keep it on tltat day oftheweeke in which Chrift arefe, which day by his refurredion is made a fure pledge that they fhall be raifed up in the per fed image and fimilitude of his refurredion. . Fifthly , that which is ordained by God and given to men,to Et them 5 . Argtt, for eternan reft jn Heaven, and to be a fpeciall meanes to conduct and lead them in the right way thereunto, and which of it felfe is very good,profitable and excellent for that purpofe ; T hat Gods word and willb and every mans reafon guided by the word, binds him to otferve and keep, and to hold himfclfe conftantly and perpetually unto it, un- till he comes to the end of his race, even the eternall reft in Heaven. This is a truth undoubtedly. For the Scriptures command us to run our race unto the end, and to omit no meanes which may helpe to eternall life : and experience teacheth us, that the negled of the ready way and meanes of gaining the price is the way to loofe it. Now the keeping of an holy weekly Sabbath after the beft and ftrideft manner ,by refting from all worldly buiinefTe, fo far as our weakneffe and neceitlty will fuffcr, and devoting our felves to Gods holy mediate worihip, as pray- er, reading and hearing of Gods word beth in private andpublick affemblies, and to ferious meditations of heavenly things, is in it fejfe one of the molt powerfull meanes to beget and increafe faith, and all holy The Do thine of the S/tbbath. 150 holy faving graces in us, and God hath ordained it, for to conduct and Chap. 15 lead men on in the right and ready way to eternall reft in Heaven. Therefore Gods word and will revealed, and every mans own reafon guided by the word , binds all men to it in all ages, untill they come to eternall reft in Heaven. CHAT. XV. THE firft point being thus prooved. The fecond thing before pro- pounded followes : that is, to (hew how farre, and upon what tearmes and conditions the fonnes of Adam are bound to the duty of keeping a weekly Sabbath by Gods commandement, given in the lan- clifying of the feventh day here recorded in my text, where God is faid tofinSlifie tie feventh dajy that is : by giving man a law to keepc it holy. "Firft for fuch fons of Adam as are borne and live in the Church of God,and have the meanes to know Gods word, and to obey his law, there is no queftion to be made, it is clearethat they are bound to know and to keepe this commandement of God, and to feperate one day in every week,even that which God hath bleffed above all the reft, and to devote k to holy and heavenly exercifes,cen(ing from all world- ly cares ,laboures and delights,and fo to keep it an holy Sabbath. Firft, as they are Gods creatures, and God hath thus far declared his mind and will, that men in imitation of him their God who refted on the feventh day and alfo for the refrefhing of themfelves, their children, fervants and cattell in their bodies, fhould reft from worldly labours : and for the comfort of their foules,fhould fpend it in holy and fpirituall exercifes, and in the worfhip of him their maker and prcferver : even the generall law of nature binds them to this duty. Secondly,as God hath revealed himielfe a Redeemer and Saviour of man-kind by promifing and giving Chrift : So they are much more bound to keep all hiscommandements to the utmoft of their power, efpecially this of the Sabbath, which God ordained to be a memoriall of redemption and eternall reft, to be found only inChrift promifed on the feventh day,and in fulnes of time given and exhibited. ] f they belceve that Chrift is their Redeemer,and that they are bought with the price of his blood,and are no more their own,but his who hath bought them , this binds them to glorifie God with their foules,and bodies alfo which are Gods,i £V.6.20.And this they cannot do,except fome time be fet P apart, io5 The Doctrine cftbe Sabbath. Chap. 1 5 apart3at leaft one day in every week,to celebrate in holy aflTemblies,thc gracious goodnefle, bounty and love of God to them in Chrift, and to fancHficand fit themfelves for him in all their weekly works, and for the intending and feekirig of him in ail the laboures of rheir hands. Thus much the Lord fhe wes in his law given and expounded by lMo- fes/Deutj. 1 5 . Where he tells Ifraell,that lie gave his conimandenie.it to them of keeping holy his Sabbath, for this end, that th ey might re- member their fhvery in Egypt, and their deliverance by his mighty hand and fbretched out arme. Upon which words we mnft neceflariiy infer, that if God bound them by his commandemeirmrgiig them and preHing them often to keep the Sabbath day, for a memoriall of their deliverance from temporall and tipicall bondage, and thankfulneffe to him for it, then much more were they, and all Gods people ftiliare bound, to keep holy the Sabbahday, in thankfulneffe and forahie- moriail of fpirituall deliverance from fin, death and Hell, and that on the day of the Lord Chrift, wherein he is promifed or fully exhibited. Thirdly, becaufe there is none of all the funs of men who live in the Church,and know the word and law of God, and difcerne their owns frailty,but know how hard it is for them to continue in grace, and in the knowledge of Chrift, and in the underftanding of the mifteries of godlineffe, without often exercifes of religious duties, as well in pub- lick as in private,and without much hearing and publick inftruclion in the word and law of God. Therefore every rationall man-muft needs know and acknowledge himfelfe bound by the light ofreafon, and his naturall appetite of his own happines, to ufe all means for continuance and increafe of grace and of heavenly knowledge in'himfeifneedfull to falvation,eipecially this keeping of a weekly Sabbath which he finds by experience to be a means to hold him fa ft to Chrift. But if any who live and are borne in the Church,in fuch times and places wherin they have fufiicient means to know Gods revealed will and law for the keeping of an holy Sabbath weekly ,do through negligence and idlencs, malice, or pcrverfenes,remaine wilfully ignorant of this law and will of God, as well as divers.alicnts,This fhall in no cafeexcufc them,neither doth it free them from the bond of this duty, no more then it doth from the bond of any other lawes of which they are willfnll ignorant, but God will punifh them, both for their failing in this duty, and for their wilfull fhutting of their eyes and cares, and refufing to know his will and law. Now becaufe a great part of man- kind even of Adnrs pofterity The Dolfrine of the Sabbath. 107 poftcrity do> live out of the Church, and many nations for many ages Chap. 1 5 even all Pagans and Heathen Infidels never heard of the Sabbath,nor of I lods word which requires the wcekely observation of it. We are m thefecond place to conlider, whether this law ofGod,and this his blef- Cms, and fanclifymg of the feverith day, doth in any refpectbind them to this duty. And firft th it ignorance of the law doth not exempt thejn from the duty.it is inanifeftby plains reafons, Firft, becaufe they had meancsfroin Mam and their firft progeni- tors tokoow this law3ror when the earth was divided into feverall na- tions and countries, the fathers and firft founders of every nation did know, that God had in fmclifying the foventh day, given this com- mandement to our firft parents and their feed 'n"[ their loynes :But they by wilfull neglect of this duty brought the law intooblivion,and their children rejoycing to follow their licentious wayes, and to put farre from them all thoughts of this duty /and all regard of this law, became wilfully ignorant of Gods will, yea they fcorne to hearken to Gods word if it be brought unto them. Secondly ,no ignorance which is not invincible,but might be avoided by due care and diligence, can exempt a man from any duty which God hath commanded all man-kind to petforme: Our Saviour tells 1 s, that he which fails of his duty out of fimple ignorance, and doth not his Lords will becaufe he knew it nor, {"hail be punifhed and beaten though with fewer ftripes. Becaufe God is the Lord ofall,every man ought to enquire after and learne bis will: And therfore Heathen peo- ple though they know not this law, (hall be beaten for ncgle-fl of this duty, becaufe they ought to know GoJ^, and to learne his will, who gives them life,breath and al things. And if they who fjil through fim- ple i^norancc,muft be punifhed though in a left* meafire then wilfull profaners,It mud needs rollow,that they are bound to the duty though not fo (IricYi/, nor in that manner and meafureas they who live in the Churcb,and in fiich times and places, where they know, or may ki.o >v the law and word of God. Thirdly, all man-kind even the mod batberous and fivage nations, as they have their being, and all gifts of nature, from Gods creating hand and power.So they have all thefe rhings continued unto them by the mediation of Chrift,and by a common and univeriall vertue pfhim the Redeemer, they are upheld in life and health and ftrcngth in this world : And Chrift as mediator procures all thefe things to them. -after P 2 a ioS "The Doctrine of the Sabbath Chap. 1 5 a fecondary manner for his eledls fake, which are either to fpring after many ages out of their loynes, or to receive benefit of their laboures in fubduing the earth, making it habitable and fit for his people to dwell in,and fo preparing a place for his Church or the like. In this refped God is called the Saviour of all men ^ but effecLitty of them that do beleeve. Of all, in as much as he preferves them in naturall life, but of the faith- full, fully and perfectly in that he faves them from etemalldeath,and hcll,2iid brings them to life etermll. And hereupon it is,that all things are laid to be and to confift in, and by, and fir Chrift£ol. i . 1 7. and he is laid to be a ranfome for all men, that is, reaching to all in fome mea- fure, manner and degree, even to infidels to obtaine common gifts for them,and to the eled perfectly to redeeme them. Now they who par- take the benefit of Chrift the bleffed feed promifed to Adam> they are bound to the duty which God requires in thankefulnefie for it, and for a continuall commemoration therof. T herfbre all man-kind even the moft barbarous, are bound to the duty of keeping an holy Sabbath weekly, though they do not know that which binds them to it, and leads them to the performance therof. Fourthly, Gods bleiling of a feventh day, and fanctifying it by his commandement given to our firft parents, is as eafily to be learned and knowne, and kept in memory, as many other things of leffe moment, which Heathen infidels do learne and kno \v,and keepe in memory for worldly refpecfts.As for example,to meafure the times of the world by Yeares,and Yeares by Months,and Months by Weekes,and Weekes by feven dayes, this becaufe the Heathen find to be very commodious for worldly and civill refpecls, therfore they are carefull to learne and remember it and all fuch things. And it is as ealie and as poflible to learne and know Gods law concerning a weekly Sabbath, and they would and might learne it,if they were as carefull for their foules, and to ferve God,as they are for their life, and to ferve their owne lulls and this world. And if they would travell,and fend abroad into far coun- tries to learne heavenly knowledge and holy behaviour, as diligently as they do to learne humane knowledge and worldly wifedome, art and skill, they could not be ignorant of Gods law concerning the weekly Sabbath : But they refufe to learne this, as they do to learne true religion, and (hut their eyes againft it, as they doe againft the knowledge ofChrift. Therefore asTurkesand other infidels, who have Gods word prokfied in their Countries, Cities and among them: though The Doffrinc of the Stbbatb. 109 though they cannot rightly call upon God, nor beleeve in Chrift with- Chap. 16 out preaching of the \vord,which they will not looke after but fcorne it : Yet they are bound to repent and beleeve, and fhall perifh for rejecting and not ufing the meanes to get faith. So it is with other jnridels further eff, they (hall perifh for not ufing fuch meanes as are in their power, wherby they might come to know this and other duties which they are bound to performc in thankfulnefle for Gods - gracious promiie of Chrift the Redeemer, and for the common be- nefits which they receive through him. CHAP. XVI. THE third thing which I propounded concerning mans fanctifica- tion of the Sabbath, is the confideration of the duties wherin it doth conf ft, which are of three lbrts. Firft fome are fuch as are com- mon to all Gods people in all ages of the world, and they be duties which are neceflary to the being of the Sabbath. Secondly, fome are proper to the Sabbath of the feventh day, while the Fathers under the old Teftament did expect Chrift promifed, and were to kee^ their Sabbath in memory ofthepromife of Chrift made to our firft parents on the laft day of the week.Thirdly fome are proper to us who live under theGofpell fince Chrift fully exhibited a perfect Redeemer :and after the buriall otMofes, that is: the utter abolition of all legall fhadowes, together with the materiall temple of the J ewes. The duties common to all are fuch as are neceffary to the being of an holy Sabbath at all times,and they are three eipecially.The firft is a reft and ceflation from all fecular affaires and worldly pleafures,except on- ly fuch as are necefftry for mans wel-being, and cannot be omitted or deferred without great hurt and danger or mans health and life, and of the life and fafety of the creatures which God hath made for mans ufe. The fecond is f .notification of the Sabbath, with fuch holy exerci- fes of religion and of Gods worfhip, as God requires in that age and ftate of the Church in which they live.The third is fanctifying of that day of the week which God hath blefled and honoured with greateft bleflings above all other dayes, and wherin he hath more fully revealed his holmeflc, and opened the fountaine of holines for the fancTifying of his people. Concerning the firft, to wit , reft and ceflation from all worldly affaires and bodily delights, there is a doubt made by fome, P 3 whether 1 1 o The V olivine of the Sabbath Ch.ip.i5 whether it doth equally conccme all Gods people, as well ChriiHans under the Gofpell,as the Fathers of the old Teftament.Divers are of o- pinion that Chriftiahs have more liberty and are not fb ftri&Iy bound to red: from all worldly ?ffiirsand bodily delightSj .s the Fathers were before Chrift.But for the clearing of this point we are to note three fpetiall things. Firft, that reft and ceflation from all fecolar bufi- neff.yind worldly paftimes is a duty of the Sabbath which generally belongs to oil men in all ages who arc bound to keep a weekly Sabbat h or holy day by virtue of Gods ianclif cation of the feventh day.For,rlrit the very name {Sabbath) which God gave to the day, fignifics reft and cef]ation,and puts us continually m mind of this duty. And whomever caLs it by the name Sabbath,doth therby acknowledge it to be a day of reft. Secondly, a main ground of Gods firft inftitution of the Sabbath, the reft from all works of Creation wherwithGod refted in Cbrift the feventh day,who on that dsy was promifed and took upon him to be mans Mediatour (as hath bin proved before out of the words of this 7 ext. For Chrilt the fop ofGod undertaking to rcpaire the works of creation,which were defaced by mans f ill,and to reftore al things by a- nother kind of work then creat!on,evenby incarnation, obedience,fuf- fering and fatisfaetion for fin in mans nature,and for the redemption of the world)did bring unto God the Greator,reft and ceflation from any more creation of new kinds of creatures. And upon this ground, even this perfecting of his work ofcreation,by bringing in redemption,and in memory and for afigne of Gods reding in Chrift promifed,God fm- clified the feventh day to be an holy weekly Sabbath,and bound man to this duty of reft on the Sabbath day from all fecular bufinefle. Thirdly,in all ages whenfoever G od repeated the law of the Sabbath, or urged the obfervation of it-cithcr by Mofes or the Prophets we fhall obferve that reft and cefTition is injoyned, as £xod. 20.10. The feventh day is the Sabbath, in it thou (halt doe no manner ofwerke, & Exod. 31.14 Thouftjaltdo no manmr ofworke therin,& Exod.^^.2, Deut,^,i^, who- foevcr doth any worke on the Sabbath /ball furely be put to death. Tkty miokt not gather Manna on theSabbath day3£xod.i6-2%.they who went out to feeke Manna are called tranfgreffours. And all the Prophets which in after times made mention of the Sabbath, urged reft and blamed all fervile works which concern this life, as Ifi.$ 8. 1 3 Jer, ij.ij. Nehern. 13. 17. Fourthly, we in thefc latter daies,have as much need of reft and more then The Doctrine of the Sabbath. HI then men in former ages,and the greater hopes and moreclcarecviden- Chap. w° ces of i eft and glory in Heaven which we have,do more bind lis to reft from worldly cares, and to let our minds on Heaven where our hopes are.Thefe are ftrong arguments to proove that reft upon the Sabbath day,is a duty which generally belongs to all men in all ages, which is the tuft thing ferving to fatishe the former doubt and to prove the fuft generail duty. Secondly ,Gods fanclifying of the Sabbath, ancthis rnft commande- ment given toAJ.im for the keeping holy of the fe\cn~h day -.binds all meryn all ages, to keep a weekly Sabbath to the end of the world, as J have before provcd,and therfore the duty of reft belongs to all. Thirdly, they who hold the law of the weekly Sabbath to be but for atime,and that it is now abolifhed, they can (hew no Scriptures to warrant their opinion.That place which they objecTCV.2.i<5. fpeaks not in the fingular number of the weekly Sabbatb,inftituted here in my Text. Tor though the da)' be changed upon weighty reafons and good ground. Yet the Sabbathifmeftillremaineth to the people of Gcd, not only theeternall, and heavenly, but alfo the temporail Sabbath on Earth which leads to the heavenly .The words of the Apoftlefpeake of thole S,bbaths or holy dayes of the Jews, which were typicall,and fhadows of things to be exhibited in Chrift,foch as were the rnft and laft daies c f the Pa{feovcr?renteccft,and other great yearly feafts. The word Sab bat anting of the plurall number,implyes fo much,and the naming of fcafts,dayes,and new moons,which were fhadows of the law, give ii6 /uft caufe to conceive that the Apoftle intends only the fcftivall and not the weekly Sabbaths. Or if we fliould grant that the weekly Sab- bath is ment,among the reft, which theFathers obferved on the feventh day :Yet the Apoftle cals it a fhadow,only in refpecT of the particular day of the promife of Chrift, which day is abolifhed and gives place to the firft day,in which the promife was fully performed, and Chrift be- came a perfect Redeemer actually in his Refurreelion. The Anti-Sabbatarians have only two objections which have fome fliew and colour of reafon at the firil hearing. n w> # The fall: is,that if it had not bin the mind and will of Chrift, that the J weekly Sabbath fhould be continued and removed to the Lords day, under the Golpcll,then would he either by himfclf,or by his A pottles, have given fome cxprcfle commandement to that purpofe, which they fwJiCdid not. To XI The Doftrine of the Sabbath \ Chap.16" Tothislanfwer. Firft, that our Saviour fpake fully to this point, Anfw wnen ne &id thrt he came not to destroy, but to fulfill the Law Jt remains therfore on their part to fhew,that the commandement of the Sabbath is no part of the morrall law,or eis they do but beat the aire and labour in vain. Secondly ,the Apoftles themfelves kept their holy arTemblies,and or- dained in all Churches of the beleeving Gentiles that publike ?.flbm- blies fhould be kept and exercifes of the holy Sabbath performed ordi- narily on the firft day of the week,as I have before prooved from Ail. 20. & i CV.io\i32.And whatfoever they ordained was the comman- dement of the Lord, i £°mes,that keeping of the Sabbath is one of the things which belong to the love of God,and thus he exhorts every true Chriftian. Obftrva diem Sabbati ncn carnaliter, nonjudaicis delicijs,8cc. that is, obferve thedty of ^ie Sabbath ^not carnally With judaic all delicacies , fir they abufi their reft, and rest to naught inejfe, fir indeed it is better that men Jhould digge all the day then dance a* they do : But do thou meditate on the reft in (jod, and doing all thirgs fir obtaining that reft, abstaine from [ervile Worke. And in his ^.Trailat. upon John. He faith, Wee are mere ftriBly com- mandedto keep the Sabbath then the J ewes : For \^e are enjoy ned to keepe it spiritually, Jewes keep it carnally in luxury and drunkennejfe,and it Veer e far better that their Women jhould be bufedin forking all the day in VVooll, then dance. The true Christian keeps the Sabbath spiritually, by refainingfom [ervile Work^ L hefe and divers other teftimonies of the" Ancients flbew fiifficiently the falfhood and vanity of this Objection. And that in the judgement of the moll godly and learned fathers, the law ofGod bin- deth us to keep the Sabbath holy on the Lords day weekly. It is true that feme part of the feventh day was by reafon of great multitudes of Jews abounding in all countries, fo frequent and fo commonly known and called by the name of the Sabbath, and that name was fo proper to the Saturday in thofe times,that if any had called the Lords day by that name, his words would have been underftood by the hearers, of the Jewes Sabbath,except he had expounded his meaning, as thofe fathers before named do in their fpeeches before mentioned. And againe the Jewes were fo fuperftitious in obferving their Sabbath, fo contrary to theCbnitian fandhfying of the Lords day, even with fcafting, dan- cing and profane pomp, that the name of Sabbath through their abufe of it, grew diftaftfull to godly Chnftians, even as in our time the old nameCatholike; by reafon of the Antichriftian Papifts,falfly ufurping and appropiating it to their Apoftaticall Church and falfe religion, is growne to have an ill found iq the eares of reformed Cbriftians. And Q^ therfore u a The Dollrine of the Sabbath. Chap.itf therefore the Ancients were very fparingin calling the name of the Sabbath, and feldome did they call the holy weekly reft of Chriftians by that name, except only in cafe when they oppofed it to the Jewifh Sabbath,and preferred it far before their carnall obfervation. But wheras in this Objection, the afperfion and reproachfull name of Jewifh Sabbatarians is laid on all them who call the Lords day the Chriftian Sabbath, and urge the fa notification of it by the law of God. This is a point of fuch notable impudency andintempe^ancy, that it deferves thefcourge and whip of Ecclefiafticall cenfurc and punifti- ment to chaftife and correct, rather then any arguments of teafon or divinity to convince fuch raylors.T or in the Homilies which are com- prehended and commanded in the Articles of our Religion, bylaw eftabhYhed : the Lords day is frequently ftiled by the name of Sabbath, even no lefTe then eight times in one Homily, which treatcth of the time and place of prayer. And both there, and in the writings of the raoft godly Divines,and builders of our Church,Gods people are urged by the law of < ,od,even the fourth Commandement to keep holy the Lords day, for the Chri- ftian weekly Sabbath,and in our divine fervice after the publick rehear- ing of that Commandement in the congregation,are enjoyned to pray in thefe words, Lord have mercy ufon its, and incline our hearts to keepe thUlaw. And thus you fee the fid t generall duty of the Sabbath, to wit: Refting from worldly affiires clcarely prooved, and that while there is a Sabbath or weekly day of holy affemblies under the Gofpell, ali men are bouna to obfervc this reft. The fecond generall duty neceffanly to be performed in the keeping ofthe Sabbath is fanftification, which is by mens devoting ofthem- felves wholy to divine worfhip, and fuch religious actions as God re- quires in the times of theChurch in which they live,fuch as are publick aflembliesfbrprayfing God,praying to him,preaching,reading,expo ti- ding and hearing of his word,commemorationofhis great works,and rehearfing of his promifes for com mon edification. Alfo private pray- ers^ meditations on heavenly things,domefticall inftruclions and the like. All thefe are necefftry Sabbath duties to be obferved of all men in all ages, both under the old and new Teftament.Firft the words wher- in Mofes here in my text defcribes Gods firft inftitution of the Sab- bath,proove this fully. For here it is faid that God fan&ified it, that is, kt it apart for holy cxercifes, in the performance wherof men do fan&ifie ibc Doctrtne of the Sabbath. 1 1 5 fanclifie it. For farcifying is either by infufion of holmes into the thingChap.i £ fancl:ir;ed,or letting it apart to holy ufe and exercifc,but it had noholi- nefle infufcd into it,as I ha\ c elfe where prooved. Therforc it was fan- dified by confecration,that is,fetting apart to holy ufe. Secondlpit is called the holy Sabbath, that is, fuch a day of reft as is to be kept, no fweet and pure water, fo no naturall man can performe a true and holy duty. Holines is a fupernaturall gift of the Holy Ghoft, and he it is who enables men to performe all works which are internally holy : But as there is a two-fold fan&ification,the one internall,which is the work of the Holy Ghoft in men; the other externall, which is the con- fecrating and fetting apart of things naturall and artificial! to be imploy . cd to an holy ufe, and to fupernaturall ends, fo alfo there are two forts Qj> of 116 The Dofirine of the Sabbath, Chap, id of holy exercife. Some which are internally holy, as holy prayers and praifes and all works of true piety, which only holy men performe,by the power of the Holy Ghoft working in them and moovingthem. Others are only externally holy, by outward confecration and fepara- tion,becaufe they are appointed to be done for holy ufe, and to be ufed in the worfhip of God, fuch are all outward religious duties, as facrifi- cing and fuch like, performed by Hypocrites and carnall profeflbrs in the old Teftament>fuch as Qdn^Saal and Elies wicked fons were. And reading, preaching ,fet formes of prayer, and geftures of worfhip per- formed by hypocrites,both before and under the Gofpell. Thefe later are in the power of hypocrites and unregenerate men, who by a com- mon gift and generall grace, are enabled to performe far more in this kind then they do, or are willing to do. Now though all men cannot performe the firft ,yet fo far as they are able they are bound to performe the latter fort of duties, among which are the externall ^notifications of the Sabbath, as frequenting holy and publick afTemblies, tinging of Tfalmes, joyningwith the Church in publick prayers and the like: which as they are able to do,fo they are bound to do, and f they refufe in fuch things to conforme tnemielves, they are punifhed both by God for difobedience to his law,and alfo by the cenfures of the Church. The third generall duty necelfarily required of all in the obfervation of the Sabbath is : that they keep for their holy Sabbath that very day of the week, whether it be the firft or ievcnth, which God bath biefcd above all other dayes with the greateft blefling, and which he hath fanftified above all other dayes, by mote full revelation of his own holines to the world,and opening of a more widedoore of holines for the fanclifying of all his people. This I proove. Firft mod plainly from the words of my text, which defcribe Gods firft inftitution of the Sabbath. Firft by blefling it above other dayes with that greateft of blelTings even the promife of Chrift a perfect Saviour and Redeemer of man-kind. Se- condly ,by fancTifying it in revealing his holinefle to man,and fanctify- ing man by his Spirit and the promife, and therupon appointing it to be kept holy. As I have fully before prooved. Secondly, The Lord God himfelfe, both in giving the law from mount Smai3 and often repealing of the fourth Comrn3ndement by Mofts, ftill urgeth the obfervation of the weekly Sabbath upon this ground: becaufe he hath on that day redeemed them out of the houfe of bondage with a mighty hand and ftretchedoutarme/p^^.ij. and in The Ddffrine of the Sdbbatb. 117 in other places : for indeed on the Sabbath he redeemed them and fan- Chap. 1 7 ftified the firft borne to himfelf,£.*W. 1 3 .From whence we conclude, that Gods blefling of a day above other daies with greateft bleflings,is a good ground for the keeping of it for his holy Sabbath,and fo alfo is Gods fancTifying of it by more fpeciall holmes. Thirdly it is manifeft, that all extraordinary and yearly Sabbatns which Goa commanded If- raell to keep holy, fuch as the rirft and feventh dayes of the feaft of the Paflcover,Pentecoft and of Tabernacles, were all enjoy ned to be kept and obferved in memory of greater bleflings given on thofe dayes, and of C ;ods fandlifying them by more full revelation of his holmes. And therfore much more is the obfervation of the continuall weekly Sab- bath grounded upon greater bleilings given, and holines folly reveTed on that day of the week which is to be obferved for the Sabbath: and in whatfoever age,time or ftate of the Church men do live,they are bound by the firft institution of the Sabbath, and by the firft law which God then gave for the keeping of it, as toobferve an holy weekly Sabbath, fo to obferve it on that very day of the week, which God hath at that time and in that age revealed,and declared to be the day which he hath blefled and fandified above all other dayes of the week.As for example, while Chrift was promifed a Redeemer of the world, and was not yet given, the day of the promife wherin he was firft promifed, and did undertake and begin to mediate for man, was the moft blefTed day which God had fanctiried and blefled with the promife, which was the greateft blelling revealed and made knowne in the old Teftamsnt. But when an other day of the week comes to be blefled with a greater blefiing,even the giving of Chrift,and the full exhibition of him a per- fect Redeemer, then is that the day which God hath fanctiried above all dayes, and then the law and the words of the firft inftitution bind men to keep that for the holy Sabbath. And thus you fee the generall duties which God requires of all men in generall which are neceflary to the being of the Sabbath, and without which there can be no right obfervation of a weekly Sabbath holy to the Lord. CHAP. XVII. THE fecond fort of duties now follow, to wit : thofe which were proper to the people of God in the old Teftament, unto which the Fathers were fpecially bound before the comming of Chrift while he C^3 was x ! g The Doff rive of the Sabbath. was yet only promifed and not given a perfect Redeemer. They alio though they conlift in many particulars ; yet may be reduced to three chiefeheads. Firft, to reft and ceflfation. Secondly, to falsification. Thirdly ,to obfervation cf the feventh and laft day of the week for their holy weekly Sabbath. Firft,concerningreft from all worldly affaires, and ceffation from bodily exercifes fuch as delight and refrefh the outward man only, and nredire&edtonootherend, there are different opinions among the learned. Some hold that the Fathers under the Law, were bound more ftri&ly to reft from bodily exercifes and worldly affairs on their Sab- batb,thcn Chnftians are on the Lords day under the Gofpell,infomuch that the ftricT bond of reft unto which the Law tied them, was an hea- vy yoke,and a part of the bondage under which they groaned. Others are of opinion that their reft being no more but from worldly affurs and bodily exercifwS:f;rving only for bodily delight and worldly profit, was the very fame unto which all Gods people were bound in all ages,and are ftill under the Gofpell. There are reafons brought on both fides:but all Scriptures and reafons being well weighed, I doubt not but they may be brought to agree in one truth : If only one thing wherin both iides agree,ani which both miftake, be removed,namely, a conceit which both have of a more ftricT and religious exaction of reft and ceftation,then indeed was required in the Sabbath of the old tefta- ment. They wh© hold the firft opinion, bring many teftimonics of Scrip- ture which feem toimpofe fuch a ftricT: reft and cef&tion on theFathers and the Ifraelites under the law,as is by common experience found to be an heavy burden ,hard to be borne,and even intolerable. As for ex- am pie, £W.q. 16,2 3 . Where Mofes fpeaks thus unto Jfrael, This is that Vthichthe Lord hathfaid, To morrow is the refl of the holy Sab' bath unto the Lord, bahejhat Vthich ye will bake to dayy and feeth that ye will feeth >, and that which remaineth over, lay up for you to be keptuntill the morrow. Wcncz they conclude that the Fathers were re- ftrained from baking or feething any meat on the Sabbath day. Alfo ver. 2 9. Where Mofes faith,-£ I a c ; C harity or Neceffiry , which are lalctyandprdcrTationofthelifeof man or beafr. Thoof i eric .lies out i pound and interpret the la ors do- and held it on I fall to beak the fick c though 1 - z a wordryet the.: : ?. ::".\ icfatfae] :::. - . . z . : ;."::-..- chile r incer ch, did &CW9 I :: ae (aught fioi \ rang a contrary leiTon of more Ubc I rroTedvmdtbcrfcy c roar and Ky peer: X ' .' :y::::.::. Ida :: ithc v . bl -rail riandement binding: 11 :iir. -articular ;: x hind: indledr/ : : kindled fires to drs rte neceilkry and comfbr- : : % Where /.inner of works . lfcmUiei and £blem mochas the v.. be dor: meat. \ . the kindling of 2 fire here for- bidden^ expounc only making of fires :e borne rnakfaders. But indeed if we look to that which follow . it wiUa:?Dcarcthat;^£^bca^arx>uttofamm^ g R m ! 2 2 The Dottrine of the Sabbath , Chap. 1 7 all materials, gold ,(jlver,braffe, iron and other materialls, and alfo filke, purple and other fluffs for the building of the Altar,the Tabernicle and all things thcrunto belonging,doth firft call to their remembrance the law of the Sabbath, and doth give them a charge from God that; in building of the Tabernacle the place of his worfhip,they abftaine from all worjk on the Sabbath day under paine of death,and that they do not kindle a fire tomelt gold, or fiber, or brafle for the Altar or the Arke, or any holy thing in tjhe Tabernacle. For God abhorres the breaking of his law, or prophaning hft Sabbath under the pretence of building an houfe or Tabernacle, or Altars to him. And this is no more then our builders of the famous Cathedrall Church of S'.TW in this City, are on our Lords day the Chriftian Sabbath, at this time bound to obfexvq, and do obferve very firicTly. Fourthly ,the forbidding of all worke under paine of deaths aW.j i . 1 4.3 5 .2. And the commanding of him to be ftoned who gathered lucks on the Sabbath day , A///0.15.35. are not thus to be underftood, that every breach of the Sabbath by any bodily labour, was to be puniftied with death in all pel ions under the law (though indeed before God every breach of every comrnandement deferves death.) But that the open wil&U and prefumptuous prophaning of the Sab- bath by any fcandalous acl,or by a common practife, was to be puniilied with death. This is plaine by the words next before going, Numb. 1 5 . 30,3 1 .where the Lord commands that he who (innetn preiumptuouCy with an high hand,and fo reproacheth the Lprd,and difpifeth his word, be cut of from among his people, againd which word and expreffe comrnandement the man which was found gathering flicks on the Sabbath day,did prefently (in,and committed wilfull tranigreiTion pre- fumptuoufly, not through ignorance, nor compelled by neceifity, and therfbre he was ftoned for an example of terrour to all prefumptuous tranigreflburs. But as for others who did beare burdens.and fell vicl- ualls not prefumptuoufly, but either through ignorance or forgetful- nes,or drawn by cuftome and ill example of the multitude in the daks of Jeremiah and Nehemiah, they were not by the law put to death, but compelled by authority and rebukes, and by threatnings of wrath and judgments of God, todefi'tfrom profanation of the holy Sabbath, as the places before named mew, Nehe.i 3 .fer.1j.2j. As for them whofe minds are altogether carried away after buy- ing, felling and worldly games on the Sabbath day, Amos 8. they are threatned 7 be Doctrine of the Sabbath. 1 2 3 threatned with no other wo, then that which belongs to allfuch as at Chap.17 ter the fame manner unl .allow the Lords day now under theGoipell. VVherforeit is manifeft that the Fathers in the old Teftament, had noheary burden of ftridr reft laid on them by the law, but the lame ceflaricn from worldly r.ffurcs which they are bound unto, is ftill re- quired of us, and of all Gods people in all ages ofthe world. They were not retrained in time of war from works of ncceHity,as fighting againft enemies, taking and deftroying their cities, as we fee in the compsflingoffcricbo feven doves together, one of which mud needs be the Sabbath dsy,?o/b.6. They might flee for their hves,and pull cat- tell out of pits, and do any other work which could not be deferred untilltbe next day, but prefect ncccfllty required it for their owne iafcty, and for the fafctjr of their cattell and of other good creatures which otherwife were in danger to pcriih. But fuppofe the opinion of divers both ancient and late writers were true, to wit : That the Ifraelkes were bound to obferve a more ftricT and bui denlome reft, and under greater penalties, then either the fathers before the law, or we who live in the light and liberty of the Gofpell: Yet this proovea no more but only that this rigour was a part cf the bondage and rjzdagogie ofthe law, wherwith they wrere hardly prefTed, for this end to drive them to feekc eafe in Chrift, and to long for his ccmmirg in the flelh. And this burden and rigour only is abo- lifhed by Chrift, together with the change ofthe particular day : But the fubltance ofthe Law ftill remaines and binds all men to keep the Sabbath, rcfting and ccafing from all worldly bufineflc, except that which is of neceliity and charity ,even as the fathers were bound from the firft inftitution.l hefecond principal head unto which thefecond fort of fpecialland proper duties which God required of the fathers under the old Teftament, may be reduced ,is lanclihcation. For over and above their rcfting from fccular crKurcs.they were by Cods firft inftitu- tion of the Sabbath bound to fmdirie thefeventh day, with holy and religious duties, fixh as Cod in that ftate and condition ofthe Church required,as an holy fervice and for heavenly and fpirituall ufe, even for begetting sndincrealing of grace and faith in them, and for the fitting ofthem for the fruition of eternall reft. The fancTification ofthe Sab- bath in generall belongs to all man* kind in all ages, and that all are bound to it by a perpetuall law J have prooved lurhcicntly before. I am now only to fhew the fpcciall and particular duties of fancTirication, R 2 which 124 *fo Doctrine eftbe Sabbath. Chap.17 which God required of his people in the Old Teftament. The firft fpeciall duty of ianftification, was the folemne comme- moration of Chrift the blefled feed, and of the promife of redemption by him. Unto this all the fathers from Adam untill CMofes, and fo to Chrift, were bound by Gois firft inftitution of the Sabbath and fan- ctifyingthe feventh day, upon pro.nife made ofthebleffed feed: For full proofe of this: I argue thus both from Scripture and common experience. Whenfoever a day is ^t a part either by God or holy men, to be kept with fblemnity becaufe of fome great bleiling or deliverance given or promifedjthe chiefe thing to be obferved in that f olemnity,is a public k and folemne commemoration and rehearf ill of the bleiling and deli- verance with joy and praife. Experience of all ages doth proove this. In the folemne feaft of the raflaover, the chiefe dutyoffanctiuca:io:i was the commemoration of Gods deliverance of Ifrarf from bondage in £gypt} by his mighty hand ftretched out to finite Egypt, and his de- ilroying Angel palling over nil the houfesofthe//r^ii/^,and Oaying all the fir ft borne of the Egyptians, and this deliverance was the bief- ling,becaufe of which God inftituted this ks&^Bxvda 3.5-. The-fbiem- nity of thefeaft of Tabernacles for feven dayes together was inftituted by God, becaufe of his prefervation ofl/rae/'m the wildernes forty yeares together without houfes or Cities,in boothes and tenta,and the chiefe thing which they were bound to obfervc in this holy foiemnity* was the commemoration of that prefervation in the wilder neflTe, by dwelling in boothes all the time of that feaft ,wherby occafion was gi- ven to the to rehearfe unto their children,^ their children were moved to enquire,learneandbearein mind that bleiling of Gods prefervation, .Lev. 2 3 .43 . and fo in all ages we find by experience, that the comme- moration of the bleiling upon which every feaft was rl:ft ordained, is the chiefe duty in all the folemnity,as the commemoration and rehear* fall of Chrifts rcfurreclion in the feaft of Eafter,ofthe camming down of the HolyGhoft in the feaft of rentecoft,of Chrifts incarnation in the feaft of the nativity. And in our late yearely feftivall for our deliverance from the powder treafon,the chiefe duty is the commemoration of that deli verance.So that this proportion is moft certaine and undeniable. Now what the bleiling of the feventh day was, becaufe of which God fancied it to be the weekly Sabbath of the oldTcftament,and al- io after by Mofss commanded it to be kept holy, I have largely before prooved: The Do thine of tU Sabbath. 125 prooved:even the promife of Chrift the Redeemer. And therfore it fol- Chap. 1 7 lotfes neceffarily that the firft and chiefeft duty offancliflcation of the * Sabbath,which the fathers were bound unto, was the commemoration of the promife of Chrift and of redemption by him, which was the feleiTing wherewith God bieffed the feventh day, and thereupon fan- difled it : And becaufe from Adars, untill Noah, Chrift was promifed tobethe feed of the woman : And then he was promifed to come of the feed ofShem, and afterwards Abraham was fingled out of Shems family, and Chrift the bleflfed ittd was promifed more fpecially to come of his iced, even of IftaJ^ the fonne of promife, and of Jacob Ifiaksyoungcv fonne. And of all the Tribes of Ifraell Judah was no- minated, and of all the families Judah Davids hotife was chofen, and David received the promife that hefhould be the progenitor of Chrift. And all the Prophets in all ages in their prophecies of Chrift, foretold that hee fhould be made of the feed of David according to the fiefh. Therfore the Fathers from Adam untill Noah, and after him untill Abraham J faackjmi Z*^, their feed and pofterity in their feverall Fa- milies,ftill made a commemoration of Chrift promifed to come of them m all their weekly Sabbaths. And when God had enlarged his Church in all the Tribes of Ifrael^nd had by Mofes recorded the pro- mife of Chrift,that he fhould be the feed of Abraham, dec. And after the Trophets had fore-told, that the Mcffiah was to come o£ Davids royall feed, then they were all bound to preach Chrift,&to commemorate the promife efhim after a moft folemn manner, to their publik aflemblies on every Sabbath day. And this was a prime duty, and fpcciall work of . their fructification of that day,as we read, Luh^i 6.19. & Acl.i 5.21. The fecond fpcciall duty was offering of Sabbath facrifices, which were types and fhaddows of Chrift, and of redemption and reconcili- ation of men unto God in him.For as they did more folemnly rehearfe the promifes of Chrift,fo alio they did effer more folemn facrifices,and in a double meafure both morning and evening every Sabbath day, this God commanded by Mofes to Ifrael, Numb. 28.9. A nd undoubtedly Cain and Abell being inftruded by Adam did bring their offerings on the feventh day which ended the week, f/^.4. 3. And Noah his plea- ding fkrifice was a fweet favour of reft,that is,a Sabbath fact ifice,So alfo they fhew that Mofes and thePro- phets were publikly read, and heard in their weekly holy affemblies and by this means the people were taught, not only in the Promifes and prophecies of Chrift to believe in him a redeemer to come : but al- fo 128 The Doffrine of the Sabbath. Chap. 1 7 fo in all the righteoufnes and duties of the law morall,and all the judg- ments,ordinances and ceremonies of the law ceremoniall, which was their Schoole-maiter to lead them to Chrifr. We have alio to this pur pofc another plaine teltimony, L*k.^.\6. Where it is faid,that our Saviour as his cuftome was, went into the Si- nagogue on the Sabbath day and ftood up to read, W the bookc of Ifaiah the "Prophet \vex.'$. Thirdly ,beeaufe not only theProphets and holy men of God urged and taught all men to obferve that day until! the comming of Chrnt.But alio our Saviour himfelf all his life time on earth, and after his death kept this Sabbath by rcfl inn- ing he grave. And the ApoPrles alio while they lived among the Jews and the Tabernacle was yet {landing, and Mofes was not yet buried,did obferve and keep for orders fake the old Sabbath of the feventh day, as. appears, £#^4. 1 6. Aft% 13.13 .and divers other places. CHAP. XVIII. I.Ar&come now in the lafl: placc,to the fpeeiall Sabbath datics,untp whicfc all Chriftians are bound under theGofpell^in the right obfer- vation of the Lords day which is their holy Sabbath: Vpd thcfe fpeciall duties may be reduced to the common and generall heqds before na- med.The firft which come here to be handled in the iirft: pi ice, as the ground upon which the reft are builded,is the consideration of the par- ticular day of the week which they are bound to keep for their weekly Sabbath.T his is that which is mod controverted and called in queftion among the learned in this age, and therfore comes to be firfl prooved and clearly demonftrated by teftimonies and proofs out of the holy Scnptures,which being pet formed, I will proceed in the next place to the duty of reft and will Chew how far Chriftians arc bound unto it on their weekly Sabbath the Lords day. And in the lafl: place, I will come to the fpeciall duties of f modification by which that day is to be kept holy to the Lord now under the Gofpell. Ii;ft,for the day it felf.Some are of opinion that it is the fame which was from the beginning, that is, the feventh and lafl: day of the week. This opinion isgiounded upon the bare letter of the Law,as it was gi- ven both in the inftitution, md fancTifying of the feventh day,&rene w- ed again in the fourth Commandeaient,and underftood by the Fathers in The Voftrinc of the Sabbath. 131 in the old Teftament. I confcffe that the words of the law,if wc take Clup.i I them as they were limited to theFathers,not considering withall how and upon what grounds and conditions God made the feventh day the weekly Sabbath^they feem to favour their opinion. For if we conceive no more,but a meer ccflation and reft of God from his works on the fix dayes created3to be the ground of the law, then we may alio conceive that the law of the weekly Sabbath binds all man-kind to that parti- cular day in all ages, becaufe the ground is the fame to all men and e- qually belongs to all men,in all times to the worlds end. Others are of opinion that the law of the Sabbath,being but a meere ceremoniall law isabolifhed by thecommmg ofChrift, and binds not us under the C oipell to any particular day. And that it is free for the Church of God,to appoint any day for their holy affemblies, and that Chnftians have no Sabbath,neither are bound to* keep any fuch reft as the Law required in the old Teftament. Others hold that the law of the Sabbath is naturally and (Imply ino- ralljin the generall nature of it as it requires a weeklySabbath to be fan- diried and kept bo!y,and that the particular determination of the day, is an honour and prerogative which belongs to Chrift the Redeemer, who is the Lord of the Sabbath. And that it was the purpofe of God from all eternity and in the firft giving of the Law, as to confecratc the feventh da) in memory of Gods rerfecling all the works of creation, and reftin:. from them on that day,fo alio to confecratc by the reiurre- ftion of Chrift,the firft day of the week to be ever after the weekly Sabbath in honour and memory of theVork of redemption, \v Inch on that day was fully perfected by Chrifts rii:,ng from the dead, and ente- ring into that ftate of glory, in which herells for ever,having no more to do for the ranforning and redeeming of mankind,Gods juftice being fully fatished. the firft of thefe opinions being grounded upon a carnall underftan- ding, and imperfect fence of the \\ ords of the law, hath but a weake and fand\ foundation, an i becaufe as the firft authors of it were blaf- phemous hereticks which erred in divers fundamentall points of chri- ftian faith and Religion : So alfo the revivers of it, are either curfed Anabaptifts, or men who do not ruhtly underftand the law nor the grounds and conditions upon which it requires an holy weekly Sab. bath. Therefore it is juftty hated and rejected as a J e wifh errour, and the maintaines thereof have in all true Chriftian Churches of all ages S 2 been 132 The Doctrine $fthe Sabbath. Chap.i8 been branded with thenameofhcreticall and J udaicall Sabbatarians. And I need not fpend any pretious time in confuting it, and the frivo- lous fallacies by which it is maintained. The fecond opinion being too rafhly conceived, and unadvifedly profefTed and held by fome godly Divines of the reformed Churches, who in this point do much contradict themfelves, alfo being an un- found opinion,and therfore wellrellifhed by Popifh Schoole-men,ma- licious J efuites, licentious Libertines and men of profane hearts, hath no ground in the Scriptures, nor any found Orthodox writings of any ancient Fathers : Yea bringing great confiifion into the Decalogue which is the fumme of the rnorrall law, and laying a foule ftainc upon our Church which hath appointed the commandeinent of the Sabbath, to be read among the Ten Commandements, and enjoynes the peo- ple to pray that God would incline their hearts to keep that law, as well as all and every one of the reft. Ther fore I (hall not fpend any time in the confutation of it : The arguments which are brought for the confutation of the contrary truth, will diffidently raze and utterly abolifrt it out of the hearts of all true Chriftians. The third opinion is moffc agreeable to the holy Scripture, and the common Doctrine of the Orthodox writers both of ancient and later times, efpecially of the moft godly and learned in the Church of Eng- land, who have heretofore written learned treadles of the Sabbath,& expositions of the ten Commandements of the Decalogue. And ther- fore I will be bold here againe to commend it to you for an undoubted truth ; which I have abundantly prooved and confirmed by many de- monftrative convincing arguments already, partly in that large fearch which J have made before into the natureof the law of the Sabbathjand that defcription which I have made of it,but moft fully in that paffige where I prooved the change of the day by the rcfurreclion of Chrift from the feventh to the flrft day of the week now under the Gofpell, and brought divers arguments to Shew that the law which God gave for the keeping holy of a feventh day in every week ( at the firft infti- tution of the Sabbath here in my text ; aud renewed againe on mount Simiy-m& gave often in charge by Mofes to Ifraell) doth now as ftricl- ly bind us to keep an holy Sabbath on the Lords day in every week, as it bound the ancient people ofGod in the old Teftament to keep the Sabbath of the feventh day. But for the confirming of your hearts in the beliefs of this truth,and in _ The Doctrine of the Sdbbath. 153 in the knowledge of this duty,! will not multiply any new arguments, Chap. 1 8 only that you may more Hrmely retaine it in your memories and ftill bearc it in mind, that you are in confcience bound to keep only the Lords day and none other for your weekly Sabbath mthefe times of theGofpell : I will briefly touch andexplaine fomeprincipall heads which have been before laid down at hrge and in ample manner. The fumme wherof is this; Namely \ That although the law of the Sabbath is not a law of nature in that rigid fence in which fome do conceive it, that is, a law written in mans heart exprefly and diftindly in the cre- ation, which by the meere inftind of nature, and direction of naturall reafon did lead man to keep every feventh day of the week an holy Sabbath to the Lord. But that indeed it came in after mans fall toge- ther with thepromifeof Chrift, and thetfore is more fitly called a law of grace,and a Pofitive Evange!icalllaw,requiring duties of obedience to God which chiefly and eipecially tend to beget grace and increafc holines in men.Yet it is not (imply Fofitive,nor €0 Evangellically mor- rall, but that it may in fome fence and refped be called naturall alfo. For firft it requires fome duties of obedience which in their own na- ture are good and profitable, though the law-giver had not by exprefle commandement revealed his will that they fhould be done,fuch is the giving of reft and intermiffion of bodily labour and toyle,to our bodies and to the bodies of cur Tenants and labouring catt ell one whole day in every week over and befidesthat which they have in the time of deep in the darknes and dead of the night. This is according to naturall reafon and common equity. Secondly, it commands fome duties of tods WorfiSip andfervice which man by the law of nature was bound to performe in his inno- cency and which are naturally morrall, as lauding and ptaiung God, and giving to him all honour and reverence in the mod folemneand publick manner. 1 hirdly, it commands fuch holy fpirituall works of grace, and fuch duties of fanctiflcation, as in their own nature work to the fan&ifying of men more and more, and to make them capable of eternall reft in Heaven,and of the full fruition of God. As for example-.Meeting upon a fet day in every week in holy affemblies, for toheare and read Gods word,publick inft ructions, exhortations and mutuall provocations to piety jfandity and Chrift ian charity. Fourthly , the particular day of the week which the law commands to be kept for an holy Sabbath, is fe- S 3 parated T ?/, 7£orkjhcftfn3 Vchofiever doth any \\>crkj her in frail be put to death. The reafons why the Lord requires reft from all ferv ile work on the Sabbath day are two. Firft becaufe he who is the Lord our God and our Redeemer, hath on that day relied from his work, and h;m we ought to inmate if we will enter into his reft. Secoi idly ,becaufe he hath bleffed theiday which is his Sabbath above all dayes of the week, and wherfoevr the caiffes and reafons ftand firme, there the law is ilill in force.Now this la w of the Sabbath doth reach to the Lords day : ( as I have prooved before) and the reafon upon which it requires reft from fervile works are much mere to be found in the Lords day which is theChfiftian Sab- bath,then in the old Sabbath of the feventh day. For in it Chrift who is God over all blefted for ever, and who is our Redeemer from a grea- ter then Fgyptian bondage, even the flavery cf hnne, death and Hell, and the Divell, hath refted from the great worke of Redemption as God the Creatour did on the feventh day from the worke of crea- tion. And this day is now by C h rifts refurreel: ion in which Chrift perfected mans redemption, bleffed with abhlllngfir more excel- lent then any wherewith God bleflfed the feventh day. Therefore this is the Sabbath now under the Gefpellp and in it God requires of us by his law a reft and totail ceflation from all fer vile works. Areu- Secondly, whatsoever day is the Lords holy day, and a day of holy convocations The Do Brine of the SMatb. 143 convocations and affemblies, that is a Sabbath of reft from all for vile Chap. 1 9 works and worldly bufinefTe, this is manifeft, Exod.i 2.16. & 3 1 .1 5 . & 3 5.2. & Zf^.3 2.3,7. which places do plainly fhewi that every day^ which is holy to the Lord and a day of holy aifemblies, is a Sabbath of reft,and no work may be done therein. And fo likewife in all the law and the Prophets eveiy day which is a day of holy convocation,and an holy day is called a Sabbath and day of reft from oar own workes and pleafures and every Sabbath is called the Lords holy day, for thefe two are termini convertibiles, termes which m y be naturally affirmed one of another, as appeares iV^.0.1 4.& I(a.% 8.1 3 . Now the Lords day in the time of the Gofpell is the chiefe of all holy dayes among Chnfti- ans:lt was fanctiried andobferved by the Apoftles for their day or holy affemblies from the firft pinMitmnjg of the Gofpell among the Gentiles, on that they &A meet together to heare the word and to receive the Sacrament of the Lords Supper, Acl\2o.j. And on that day S\Paut ordained that the collections and offerings llioiild be made for the Saints, i£V.i6.i2. which we: e things proper for holy and publick afTemblies : %oSv.John cals it by the name of the Lords daj, Jlev.1.10. that is, the day which is univerfall, facred and holy to the Lord m an high degree. For whatfoever things have the Lords name named on them , are inch wall corrfefle and many examples of Scrip- ture proove abundantly : All the ancient Fathers and Doetors of the Church who immediately and in the next ages fucceedthe Apoftles, do proclaim e it to be the chiefe holy day of Chriftians;even the Queen and fupreame Lady of dayes : So Ignatius cals it as I have often before noted: alfothe d.w of their holy affcmbhes wherein they did come together to preach,read, expound and hearcGods word, to wbrfhip God, to pray and to praife God with one voice, to receive the Sa- craments and offer up almes. So Juftin Cttartyr zfavmzs : The reft of the moft learned Fathers, as Bafill, Nazianzen, Chrjfiflowe, Hj- ercme and ssfnsien, doallextoll it for the Lords high roy all holy day, the chiefe, primate and firft fniites of dayes, as the learned of all (ides know and confeffc, even Calvin and his followers, who made a doubt and fcruple of calling it the Sabbath, or obfervingit for a Sab- bath of holy reft by any warrant from Gods law. Therefore none can with any good reafon dcnyy that one maincduty of this day is reft ' from all earthly works. Thirdly, wherefoever there is asmuchnf: of holy reft and ccflat ion 3 Argtu T 3 from ^4. The Doctrine of the Sabbath. C hap.ip fr°m a^ worldly arruirs,as there was of old when God firft gave, and afterwards repeated and urged the law of the weekly Sabbath, there a Sabbath of reft ought to be kept weekly even by the Commandement ofGod.'I his is truth and undcniable.For no laws of God commanding things which are but types and figures,are at any time abrogated ,unti 11 the things commanded ceafe to be of ufe,as the Apoflle ihews in the 8 o.& io.cap.of Heb. Now Chnft who is the body and fubftance of all types and fhadows, hath not by his comming fo fulfilled the reft of the weekly Sabbath but there is as great,as holy and as neceffary ufe of it to usChnftians,as there was to the people of God in the Old Teftamcnt. Firft, we have as much and more need of refreiliing our weak bodies, and the bodies of our fervants and labouring cattell then they had, bv keeping a weekly Sabbath ,for we are grown far more weak and feeble •and of Shorter life then they were. ^ Secondly, we have as great need of ieperating,fequeftring, and recal- ling our minds and affections from all worldly cares, negotiations and pleafiires,that we may have leifure and freedome to worflhip and (erve God,and devote one day in every week to publik aflembiies tor our edi- fication in grace,faith and holines.For we are morefiill of infirmities, and do decay and grow corrupt more and more, as all the world doth^ and have need of all outward helps more then they. Thirdly, as reft from all works and labours which concern this life was neceilary and of great ufe to Adam, and all the Fathers to with- draw their hearts and minds from placing their felicity and feeking happincfte in this world, and to put them in remembrance, that (bein a meat offering mingledwith oj/e, and the drink* offerrn? rbcrrf.W'hkh was more coftly and required more bodily labour and er-re,then any which is impoied on us Chriftians by Gods law up- on our Chriftian S:btatb,and therfore their observation of theS'abbath was an heavy yoake and burden, harder to be be borne then any which is impoied on us. Anfw. 1 anfwer, that this objection dothftrongly proovethe point in hand. For if more bodily labour and care was required of the Fa- thers in their worfhip (which was more carnall and bodily then ours) on their Sabbath, and we are therfore eafed of that joake, and have a morefpirituall worfhip taught us, and impofed on us by Chrift and his Apoftles,as the Prophets foretold. Then were the Fathers lelle reftrai- ned ft cm bodily laboures then we are, nei« her was there {o Ariel and rigorors a reft and cefTation impofed on them, which Serves much for thejuftifying of ourpofition, to wit : That Gods law rightly under- ftood, and expounded according to the will and intent of God the law-giver, doth as itrictly bind us under the Gpfpcll to reft from all worldly bu'incifcon the Lords day, as it bound the fathers on the fc- venth day in the old Teitament. But to proceed in the farther manifeftation of this truth : Although I could bring many arguments and proofes both out of Scripture, alio out of the writings of the learne J,and cfcare teftimonies jjwhich fhew the confcnt of all godly Orthodox writers of all ages: Yetbecaufe I will leave no occafion or colour to inch fbnnes of HeliJlas doe in- trude into our aflemblies, to catch, calumniate and report my words fcllely and to accuiemy Doctrine, except they will harden their def- perate and malicious hearts, and put on brafen faces with whorifh fore- heads to accufe the holy Scriptures, and the DocTrine publifhed in the booke of Homilies, and by law eftablifhtd in this Church of England wherofwe are members : therfore I will only commend tb your con- federation the publick DocTrine of our Church in the very words of the Homilies, which both by ftatute law, and Royall prerogative are eftabliilied in this land and Kingdome, and will fhew how V 2 perfectly i jo The Dofirine efthe Sabbath. Chap. 20 perfectly they agree with holy Scripture in this point.* Firft,in the firft part of the Homilie, C oncer ningtthe time and place op prayer, we are taught: that Qodin the fourth Commandement hathap- pointed the time for his people to affem'jle the mfe Ives together ftlemnly. When hs faidy Remember that thou keep holy the Sabbath. Secondly, in the fame place it is a (firmed, that the precipe keeping opthepeventh day, and the ex- ternall ceremoniallWorfiip op the Sabbat h Which the law required ; as it Was given to the Jewes beinv bat ceremonial are ceaped to us^ and We are not bound by the law fi striclly to fir bear e W or k^and labour in the cafe op neceP- fity after the manner opthe^ewes, That is as they were taught by the Scribes and Pharifeei. But \X>e keep now thefirfi day op the Weeke Which Hour Sunday, and mike that our Sabbath, that U our day op re si, in the honour op our Lord Chrift, Who as upon that day rope pom death,conquering the fame mofl triumphantly. Thefe are the words of the Hornily. And that the keeping of a fet tirne,to wit : one day in a Week^,Whtrin We ought to reft prom lawpull and nsedptdl Works, is found in the fiurth (fomma>ide- menty among the things Which appertaine to the law of nature y and is a thing rnoft godly, rnoft jufl, and needfitll fir the fetting firth of Gods glory % and ought to be retained and kept of all good Chriftian people. So is it there exprefly affirmed. Thirdly,we are there taught, That as by the fiurth (fommandement no man on the fix dayes ought to beftothfidl or idle, but diligently to labour in that eft ate Wherin God hath fet him. Even ft God hath given exprejfe cltarge to all men, that on the Sabbath day Which is now our Sunday, they (ho m Id ceafefrom all Worldly andWorke-day labour, and that Cjods obedient peo- ple Jhould ufe the Sabbath holily, and ft reft from their common and day ly bupnejfe, that they may give themfelves Wholy to heavenly exercifij op Cjods true religion andfervice. Fourthly, in the fime Homily all Gods people are urged and prefled to keep the Sunday por their holy Sabbath,by three Arguments. The firft is the commandement of God in the law. The fecond is, Gods example who refted on the feventh day, and did no work of creation at all, but blefled and fanftified it, and confecrated it to quietnes and reft from la- bour. The third is the example of the Apoftles,who immediately after the afcention of our Lord thrift began to keep this day of the week, and commended it to the firft Churches of the Gentiles,i Cor. 1 6- and called it the Zflr*&^, Rev.i.jo. Sithens which time Godspeopk* bath aiwayes without any gainfay ing obferved it. Fifthly, The Doctrine of the Sabbath. 1 5 1 Fifthly and laflly, the Homilies fhewthat the reft and ccflation Chap. 20 which God requires by his law on the Lords day, at the hands of ns Chriftians, is the fame which the law did bind the fathers unto from the beginning upon this Sabbath in the old Teftament. Firft, whereas the law commanded the Fathers to reft from all fuch works, as they are allowed to do on the other common dayesof the week,that is worldly labours,as the expreffe words of the law fhew. In it 'thou Jhalt not do any \\orke,thou, nor thy (owe, nor thy daughter, nor thy fervant,8tc. Sxod. 2 o. I o. And again, thou {halt do no ftrvile Work? therein tLfV,22,j. thou (hah do no manner of fervile^orke,Numb .28 .1 8. So the Homily blames all thofe people for wicked boldneffe and care- leffe prophanation of the Lords day , who make no confeience of doing their worldly bufineffe on that day, though there be no extreame need and neceflity. Secondly, as the law forbids journeying from home about worldly affaires on the Sabbath, Exod. 16, 29. bringing in and carrying out loads and burdens, Jar. 17. 27. exerciiing themfelves in the works of their ordinary calling and trade, as buying, felling, keeping market and faires on that da^. So alfo the Homily condemnes them as tranfgreflfours andprofaners of the Lords Sabbath, who on the Sunday which is the Lords day and Chriftian Sabbath, do not fpare to ride and journey, bring and carry, row and ferry, buy and fell, keep markets and faires ; and fo ufe the Lords holy dayes and worke dayesboth alike. Thirdly, as the Law and the Prophets commanded Gods people in the old Teftament to reft in holines,e the Sabbath by forking anddoinq^ all their bn fine fie in it. For thefe are the words of the Homily. The other fort is yet Worfe, fir though they Voillnot iravell and labour on the Sunday, as on the Vceeke day, Tet they Vvillnot reft in holinefie as Cjod commandeth, but they reft in ungodlinefie and fihhinejfe, praunfing in their pride, pranking and pricking, pointing and painting themfelves to be goraeous and qay, they V 3 reft 15* 'The Dactrine of the Sabbatbt Chap.20 reft in exceffe and. fitpirflmty, in gluttony and drunkennefe, like Rats and Sv/we, they reft in br.twlinganirayH:^ in quarrelling, and fighting they reft in \Wwtonnesjoyijh >talking,andf.lthyflejhlines.So that it doth evidently appeare, that Cjod.is more diftwnoured, and doe T>i0*fc' continued his preaching till midnight, becaufe he was to depart the next day, Att.io.j. Now what they did performe as a duty taught by the law and mooved by the Spirit of God, in that all their faithfull fucceffours are bound to imitate them. Therefore the laboures and paines of Minifters and Preachers are allowed on the Lords day,being holy and religious works,and fitted of- all for the holy day and holy place. A fecond fort of works allowed to be done on the Lords day, are bodily works and labours, which are Co neceffrry for the fitting and enabling of Chriftians to fan&ifie that day, and for bringing them un- to holy and publick affemblies and places of prayer and of Gods wor- ship and holy fervice, that without fuch working and labouring even on that day they neither can be fo fit and able to ferveGod joyfully, and towormip him with cheerefull hearts, neither can they as the pre- fent cafe ftands, come unto holy Sabbath affemblies, to heare the word, to pray and to worfhip in publick. As for example, in places of re- ftraint, 7 he Dafirtnc of the Sabbath. 155 ftraint,and of trouble and perfecution where publick Sabbath aflem- blies of true Chriftians are not tolerated and m Churches which arc remote divers miles, and in barren countries where the Churches arc foure or five miles diftant from fome heufes and villages in the Pariili, men may lawfully travell on foot and ride on horfes, or make their horfes labour in drawing them to the Church in Coaches. And becaulc men cannot be fochearrull in the fcrvice of God, nor fo heartily re- joy ce before him, nor with ftrangth and delight fpend the whole dajr in Sabbath duties, without warme aud wholibme food, and plent:- fxill refreshing of their weak bodies. Therfore the drerllng, boyling, baking and rolling of meat is lawfull on the Lords day, fo farre as ic mere helps then hinders holy duties and the fervice of God. This is manifeft by the words of the law, £xod% 1 2.1 6. where the Lord forbid- ding all manner of worke on his holy Sabbaths, excepts labour and worke about that which people were to eat, and which was neceiTj- ry for the upholding of an holy moderate feafting on thofe dayes. This was praAiied by the Pharifees and by our Saviour and his Apoftles, who on the Sabbath day came to a feaft to the houfe of a chief Pharifee, Luk^. 1 4, 1, 2. Alfo the fpeech of the Shnnamite toh is wife, 2 Jfwfg.4.23. doth import, that for the folcmn obfervation of the Sabbath the)7 were wont to ride and travell to the Prophets and to places where they might worihip God, and be inflru&ed in the knowledge of his will and worfhip. For when fhe defired an Arte to ride on, and a young man to attend her unto Carmell where Elijha the man of God was : Wherefore wilt thok (i.'.ithhc) jroe to him to day feeing it u neither New Moone nor Sabbath? But here let me give a caution. That Chnftian people be not too heedlelTe letting their habitations in places remote from the Church for lomc world lycommodities,when they may with a little lelTe conveniency dwell neere. And that they do not by unneceflary fea- fting sad fuperrluous drefling of meat,hinder,or wholy difable fome of their family from keeping holy the Lords day,a fault to common in our dayes. Thirdly ,AU works and actions of bodily iaboor which are works of mercy and of charity which cannot without convenience or danger be deferred,or which may be done without hindering of our fouls in Gods publikworthip,and to the great comfort of our brethren are lawfull and may be done on the Lords day: As for example, vifiting of the fick and X of 156 The Doctrine of the Sabbath. i 2 1 of them that are in prifon,or in any great diftrefTe,and applying and mi- niftering comfort and healing medicines to them; offering and gathe- ring of collections for the reliefe of poore Saints, labouring to fet men at unity, and to reconcile jarring neighbours. Thefe are holy, pious works,as our Saviour fhews, and he accounts fuch deeds when they come from a fincerefaeart as if they were done to himfelf,^tf.2 5.4o. Yea he himfelf did commonly on the Sabbath day praclife fuch deeds fo often as he found occafion,as we xc^Mat.i i.LHkjG.Tmlby mig- ration of the Spirit,and by Commandement from the Lord Chrift doth ordain,and appoint fuch works to be done on the Lords day,2 Cor.\6. 1,2. And from the dayes of the Apoftles,all true Churches of Chrift did pra&ife fuch works of mercy,oiety,and charity, as fuBm Martyr wit-. neffeth,and divers others in afrer ages. And fuch works the EcclcfiafH- call conftitutions of our Englifh Church command and commend on the Sundayes and holy dayes of the Lord. Fourthly ,all bodily works of great and extream neceHIty which con- cern the life and fafety of men,and of their cattell, the prefervation of ncceflary creatures,and other good things of good ufe, value and mo- ment,ferving for mans being and well-being,may lawfully be done on theLords day ,As for example, i .Fighting for our lives and for the fafety of our country or city again!) enemies which invade us,and fet upon us, and taking advantage if God doth offer it to us on the Lords day, as^avidi example, who did take and eate the fhew bread in his necefTity he de- fends his Difciples and their a turall and civ ill Aborts and delights. Now the firft is manifehV by the word and law or God. Nadab and Abihu, the fons of Awon were confumed by fire from the Lord when they offered facririces with common fire,£w>.io. Becaufe they added to theholy offering tliat which was common. Alfo the ions of Ely did fin gricvcufiy- in turning any part of X 3 the 1 60 The Dotfrine of the Sabbath. Chap.22 the confecrated fiefli to feed their own bellies, 1 Sam, 2. Saul'm tur- ning Godsfacrifice to a prophane ufe, and forcing himfelfe to do it in- ordinately, that he might make the people to ftand to him, and keep them from fcattering, finned and loft his Kingdome, 1 Sam.j 3 . And when the J ewes prophaned Gods houfe of prayer; which was the holy place, by buying, felling and money changing, it was fo vile in our Saviours eyes,and fo wicked, that he who in other things was a meeke Lambe, being mooved with zeale, did like a Lyon roare againft them, fell violently upon them and whiptthem out with difgrace, J-oh%im Now the Lords Sabbath is an holy day fancTified by God immediatly after the creation, and commanded in the fourth Commandement to be kept holy. And our Saviour by his relurreclion hath confecrated and bleffed the Lords day above all other dayes of the week and made it the Lords Sabbath, more holy then the firft,is hath been before abundantly prooved. And as all true Chriftian Churches,fo our Church more zfy^- cially both by Doclrine and pradhfe hath openly approoved this for the Lords Sabbath. Therfore no part of this day ought to be turned to na- turalLcivili or carnall iports and delights. Laftly, though our Churches the places of our holy afleniblies, and our communion tables have no particular exprefle commandement for them from God, but only are confonant and agreeable to the houfes of God in Ifrael^nd we have no other warrant for them but the example of Gods people in the old Teftament,and our own experience,and rea- fon teaching that they are very neceflary for publick aflemblies,and ho- ly fer\ ice: the plot of ground is chofen by men, and the materials and framing of them and the forme of them are all the workes of men. God hath neither appointed the place, as in the Temple of Je- rufalem, nor the materials and the forme, as in the Tabernacle, the Arke and Altars which were built by CMofes : Yet we would count it a great cflence, to turne any part of the Church to be a place for com- mon fports andplaies, or a dancing Schools, and to play at dice, or Cards, or other profane games, upon the Communion Table. Now then feeing we count it unlawful! to profane the places confecrated to holy ufe by men in imitation of God, and not by expreife commande- ment given for the feparation of the ground or the place : We ought more to count it unlawful! to fpend any part of Gods holy day in car- nall fports, being a time fanftified by his exprefle word, and bleffed with the greateft bleffing. Fourthly, The Dettrine of the Sabbath. 161 Fourthly, and in the laft place, whatfoevcr recreations and excrcifes Chap. 2 2 ofbodyand mind, are neceflarily required for the bettering of ourfan- ftification of the Lords day, and the enabling of us to performe with more cheerefulnes, ftrength and courage the holy worfhip of God, and the work and ierviceof his holy Sabbath, and which are alfo intended by us only to that end and ufe,thcm we may ufe. And fo far as they ferve to further,and in no wife to hinder Godsholy worfhip and the imme- diate works and duties therof. This is manifeft by Gods allowing to his people in the law,drefling of meat, and cheerefull feafling on his Sabbath and holy daies : Which are needfull to cheere up men, and to provoke them to worfhip him with all thankfulnes of heart,alfo to put on our beft apparell,that wc may come decently to Gods houfe. As thefe are lawfull being directed to holy ufe,fb undoubtedly honeft refrefhing with recreations which cheere up the heart, and Tefrefli the fpirits, are lawfull when they arehelpfull to holy exercifesand are directed to that end, as ftirring of the body , walking into gardens or fields, to take fretli aire being found very helpfull to Preachers, to revive their fpirits,ftrengthen their lunges, cleare their voyces, flhar- pen and quicken their wits and memories, and being done only to that end are lawfull. So alfo walking into the corne fields in fommer or harveft, or into meddowes and Paftures in theipring, both to refrefh our bodies and fpirits, and to give us occafion to admire Gods bounty in cloathing the lillies,and his fatherly providence in making the earth fo fruitfull, and to laud and praife him^is lawfull for us. And if after jniblick and private exercife we do fo walk about, divers together conferring of heavenly things, and taking occafion by fight of earthly bleffings to provoke one another to thankfulnefle, and acknowledgment of Gods love, this no doubt is a recreation fit for the Lords day, and helps much our devo- tion, and this feemes to have beene praclifed by our Saviour who went through the corne fields on the Sabbath day.oftfoM 2.1. and his Difciples with him. CHAP. XXII. IN the laft place I come to the fpeciall duties of holinefls by which the Lords Sabbath is efpeciaJly faid to be ian&ified, which I will run through as briefly as I can, fofar as brevity imy-ftand with plainnefle and 1 62 The Dofirine of the Sabbatb. Chap.2 2 andpcrfpiority. And firft of all you fan fee, that^hT^Ti^AT- c^fica^nof the Lords d^which is taught'and urged \t ffiSfit learned both Ancient and Moderne Chriftian Divide «;„ t j 12 y I would have you to take fpeciall notiee, Z Se r tlinf^^ J ews and naturall IJruelitet were bound by rfo. I,„?7 ^ "gS the moQulUid were ordained andpradifed only to i k£ 2 t , CCK' and made void,that Chriftians ought in no cafe to ohfrrv, ^S?1 them,on their new Sabbath the Lords d?y C™C °f P1"^ For they are all remooved with the change of the dav and ™. 1 i, to avoid tten as much as we avoid the old Sabbatkwhkh tl rh?g * v«Kh day trom the beginning of dayes in the creat il TV *" ofoing theSacriikes feS«*S5SSSS2&SS& ces they were but types and thadows of Chrift bis feMfaK r >" and jn that refped holy by confecradon. S dSSSSffiS weremdifcrent and tolerable while the bodily Te3 w\s ver ft^ ding yet when God hath caft them out by the SffiSS teriall temple.and the change of the weekly Sabba, hi he ma" unlawfull to be pradifed,and thereWWngolthe mfeXSrOWnf fcd atcminatiotWi 2. And Apoftacy lorn Ch S22S S ° lawgiUves to them^/^.p. «"«:nrs,and fcccom- and mallages both be foreand underthelaw, andnoul °]£ under X Gofpell, which in their own nature are either rr,lv 1,M, ™ . j beget, wH&mMmiAtos^SSL 1XL Tr 2 hath by theGofpell mined into our hearl , to ,Tve us he Ikht nf ^ knowledgeof hisglory in the fke of T?ruS Clfrift fc^ Ta i Jhf fined his Spirit on £, abundantly through biS^t Ifn ^ us more fpidtuall becaufe alio "our Safioar hi'mfdf nath £& jg theGofpell, that God is a Spir tand they are tn«- «, Jn,- S L wormiphiminfpirit,M4. 2, 24 Srfore thl SW8. W*° So be Doctrine of the Sabbath. 1 03 So that the firft rule which is here to be given, and to be obferv ed is Chap. 2 2 this. That all Gods people do chiefly labour to ftirre up, and quic- ken the grace of God in their hearts,and holy, heavenly and fiipcrnatu- rall affections in their foules,that with pure minds and fpirits they may performe all duties and actions of Gods worfhip andfervice both pub- lick and private. It is true that all times and on all daies we ought to keep our whole ipfrit and foule^s well as our body,pure and blameles, to ferveGod as well with inward affection of heart and purity of fpi- rir,as outward5vihble,fenfibie actions and geftures of body. But be- caufe the Lords day is the moil: bleiTed day of the week, fanclified and let apart for the holy worfhip, and immediate fervice of God, and for publick and private ferv ice, devotion and religious duties only, there- fore we all ought to have as great care to furnifh our foules with fpirituall beauties of holines more aboundantly and in greater meafurey as we have to make clean and neat our houfes, and to deck and adornc our bodies with our bell: and cleanneft holy day apparrell,on the Lords day.For though outwrard and bodily anions and geftures are required as requilite and nccelTary in the publick wTorfhip of God, and without them it is as impolTible to do that publicke duty and fervice to God, which belongs to mutuall edification of Chriftians in this life, and to the folemne lauding and praifing of him in publik alTemblies, as it is to performe vifible and feniible actions of this life by the fbule only with- out the body,yet bodily fervice and worfhip of God,as comming duly and diligently to the houfeofGod to publick aflemblies, hearing the word with all attention, andfpeaking it with great vehemency, pray- ing, woriMpping, and giving thankes in the beft forme of words which can be devifed and wTith mod humble and reverent geftures of devotion,as bowing down the body to the ground, knocking of the breaft, (ighing,groaning,lifting up the hands and eyes* to Heaven, and thelike,thcy all without fpirituall afketion and devotion of the hearr, are no better then a dead carkaiTe without a fbule, yea they are filthy hypocrifie and mockery of God, and loathfome abhomination in his fight, as the Lord by the Prophet teftifieth,//3.i.rj.i o.to the 1 tf.verfe. And 29.1 3 . And therfore let our firft and chiefeft care be about the fitting and preparing of our hearts, and filling and replenifhing our foules with fpirituall auctions, and quickening and ftirring up in- ward and fpirituall grace within us ; for thefe are the life and foule of all religious duties, and of all holy worfhip of God.and without Y them 164 The Doctrine of the Sabbath, Chap.22 them we cannot in theleaft meafure fanflirle Gods holy day, nor per- form e any leaft duty of fanftitlcation, acceptable to God : Now the fpecfill means which ferve for the qnickning oflpiritaall grace and kindling of fpirituall devotion in our hearts are divers : The firft is that which I have fpoken offbefore in the duties which concern reft,to wit, a totallfequeftring of our felves from all worldly bufmeffe, and putting away all earthly thoughts,cares, and delights,that our whole heart and foule, and all our afBftions being purged from all inch drofTe,may have room for holines only, and for fpirituall devotion and motions of the Spirit: For no man can ferve two Matters at once,God and the world: Caft out earthly ,carnall thoughts,and fpiritmll and heavenly aff:elions will eafily enter, and beare fvvdy. And becaufe this fequeftring of our felves from cares of the world, mud go before true fanclification in order and time, therf >re undoub- tedly the beginning of the Lords Sabbath day, is there where the old Jewifh Sabbath cnded,that js,in the evening of the Saturday : And certainly when men taking their Rett from labour the whole night be- fore the Lords day for fequcttring themfelvs from worldly bulines, fit- ting of their fouls with fpirituall devotion,and ttirring up of grace in their hearts,then do they moft profit ibiy begin their Sabbath, for by the means the time of preparation and quitting of the mind from worldly troublefom: thoughts, ill all go before the time of practife and j>ublik aflfemblies, wherin they are to appeare before God, and to per- forme the main duties of Sanfliacation and of" his holy wor.hip. And here I cannot patte by without fome reproofe that cvill carnall cuftom, moll worthy to be condemned which is too common among ourCiti- zens, who defer their reckning with their work-men untill the eve- ning and night which begins the Lords day. Let me here admoniih you all to forfike this praclife, if you love the Lord, and will honour his holy Sabbath. The fecond meanes is to meditate on thofe things which may ttirre up our dull fpirits,and quicken grace in our hearts, as rirtt upon the greatneffe, holinefie and glory of the Lord, and on the infinite Ma- jeftyorhim, before whom we are to appeare, and more fpecially to prefent our fel vs when the light of the day commeth,andboth to fpeak to him in prayer and praifes,to heare him {peak to us in his word, read ?.nd preached. 1 his mutt needs moove and ftir up fpirituall devotion and affection : as we fee by experience in worldly things,how carefull We The Doctrine »f the Sabbath. \6y we are to trimme and fit our felves when we are to go before an earth- Chap, ly King or lome great Nobles. Secondly, to confider what holineiTe and purity ,efpecially of heart and foule is required in tiling the publick holy ordinances of God,and in approaching neare to him, to worlhip him in his holy place his own houfe, as we read, Lrvit. 20.7. 1 Tctcr 1. 15,16. The holinefle that becomes Gods houfe is not vanifhing fhows and fhadows which pafle away in the doing and ufing of them,as bowing, cringing and iuch geftures,but a fpirituali and internall holines which Jafts forever,and can never be defaced nor perim,as^r^fhews,P/2. 93.5. It is better then thoufands of Rams, Mich.6.6yjfi. It is put- ting on of HumilityjMercyjmeeknes^and all other af£1£#.2 1 .1 3 • tnat not onty t0 tne J ewes, but alio to all beleeving nations,as the Prophets words by him cited do fhew, 7/2.56.7. This the godly at cPk;/ippi, where they had no Synagogue nor Church, performed in a publick aflcmbly by a rivers iide~ Jlch 16.13. This was praetifedby the fir ft Chriftiansat^fc*, Att.2.^6, 47. and this the Apoftle enjoy nes, Beh.i 3 .1 5. This T>avid foretold, P/£/.i 18.24. Jn a word all Scriptures which teach us to call upon God, to pray, to cenfeife our fmsy to humble our felves before God, to worfhip him and to give thanks, and do commend thefe for holy du- ties, they do much more teach us to performe them on the Lords day in our holy aflemblies. •• The third fort of publick duties are the holy ordinances of Cod, which tend properly to beget and increafe holmeffe, and to teach Chriftians Gods holy worfhip and feare, to wit : the publick reading and expounding of the word of God, and preaching and Catechiiing on the Minifterspart, and on the peoples part reverent attention and hearing of the word of God. This was a conftant practice from the dayes of old which the Fathers obferved fo long as the Church of the J ewes,and firft Temple was {landing. As appeares,^ fo 13.15- and p^/u 5.21,27. Alfo by our Saviours praclife, preaching in the Sinagogues c\Q:y Sabbath day, £#£.4.16. A/>£.j .3 1 . And this the Apoftles pradiie'd in holy affemblies which they appointed to be kept on the Lords day,, and this they commanded to be performed by all the Chriitian Chur- ches,asappeares,4#.n.25.& 20.7.& 1 £V.i6.i.& 14.23,26^^,4. 14. iTfafaaj. Fourthly, befufcs, preaching, reading and expounding of the ho- The Doctrine of the Sabbath. j 67 ly Scriptures, there is alfo the adminifrration of the Sacraments, as of Chap. 2 2 Baptifme and the Lords Supper,the latter of which efpecially is an ho- ly Sabbath daics ordinance of Chrift, firft inftituted in theaffembly of his Apoftles, and not to be adminiftred and received ordinarily but in Sabbath afTemblies, and publick meeting of the Church comming to- gether on the Lords day,as we gather from dct.zo.y.dc 1 Cor.i f.20, 33. And that publick Baptifme is moil fit to be adminiftered on the Lords day in the publick aflembly,thele reafons mew. 1 . Becauf; it is joyned with preaching, Maf.2S.16. Secondly, beemfe it is the re • ceiving of the Baptifed into the true vifible Church. Thirdly, in pub- lick it may be better performed by the joynt prayers of the whole Congregation. T ourtbly,it may much profit the whole publick Con- gregation of Gods people by putting them in mind of the covenant made in Baptifme. The fifth fort of publick Sabbath duties,are works of mercy and cha- rity which are fruits of faith working by love. Unto which duties the publickMinifters fo often asoccalionis oflered,are to excite up the peo- plc,and they ought to offcr freely and to make collections for the poore Saints. ThisS'.PWtaught, 1 Cor.i6. 1,2. and this was in times and ages next after the Apottles prafhfed and performed, as ftiftm CMartyr ttfkibeSyJpoIog. 2>.p*g*77. Sixthly, publick cenfures of the Church, and actions of correction are moft fitly performed in publick afTemblies of the whole Church on the Lords day, fuch as open rebuke of fcandalous iinners,before all the people, that others may feare.Excommunication and calling out, and excluding from outward communion obftinate and refraclary offen- ders^ hereticks,adulterers,inceituous perfbns,and fuch likcReceiying into the Church of God fuch as are caft out, upon their humble con- feiTion, and publick repentance openly before the whole Church. Thefe are not to be done in corners but in the face of the Churches Sc. Paul ordained by commandement from the Lord, and by direction, from the Spirit of God, 1 T/w.5,20.1 ^r.5.4. & 2 CV.2.6,7. and as divers of the ancients have held and (Tie wed in their pra&iie. Seventhly, ordaining and calling of Bifhops, Paftors and Elders^ being of old performed in the face of the whole Church, with publick pray ers,and laying on of hands, ^#.1.15. & 14.23.2 CV.8.19. As it was of old, fo at this day is a very tit duty of the Lords holy weekly Sabbath. Befides 16$ The Dottrwc of the Sabbath. Chap,2 2 Befides thefe publick duties, there arc divers private duties which are neceflary both to make the publick duties efteduall, and ftuitfiill, and to teftihe to thepraife and glory of God the power of his holy or- dinances and the worke of the Spirit by them upon our hearts and foules. The firft of thefe is private prayer,either by our felves alone,or in our families with our Children, fervants and others of the houfhold, for if we muft pray continually when juft occafion and opportunity is offe- red as the Apoftle teacheth, i Thefe . then moft efpecially before we go unto,and after wc returne from the publick afTemblies, for a blelTlng upon Gods publick ordinances both to our felves and others : Our Sa- viour bids us pray in fecret, and David exhorts us to commune with God on our beds, and to pray after his example, morning, evening and at noone day. 1 he fecond is meditation of fuch as are alone, on things heard in the Church, and repetition in the family for the printing of the word in their minds and memories, and mutuall inftruclion and exhortation one of another, without which the word will take fmall effed af- terwards and quickly be forgotten : Saint Paul doth intimate the ne- ceffiry ufeof this duty; where he commands women to aske and learne of their Husbands at home,and not to fpeak in the Church, i CV.14. 35.&1 Tim.i.ii. This is the holy duty which God commended in Abraham, Cjen,\%, That he did command and teach his houlliold and Children,which few men can do conveniently on the weeke dayes. when every one is about their worke, fome in one place and fome in another, only the Lords day is the fitteft. The third is rejoycing, flnging of Pfalms and praifing God in our fa- milies, this David commends for a duty of the Sabbath, Pfzl.pi.i. And this PWand Silas taught us by their example, Aft. 164 5. Where they two being in pnfon and in the ftocks, are faid on the Lords day at midnight, to pray andiing rfalmes with foloud a voice, that the Prifoners heard them. And yet I hope none dare call them Puritanes and Hypocrites, as the prophane mifcreants of our time call all the fa- milies in which they heare finging of Pfalmes on the Lords day. The fourth is vifiting of the lick and ofpnibners,releivingthepoore and needy>perfwading of disagreeing Neighbours to peace and recon- ciliation:Thefe are works of mercy /and of Chriftian love and charity, and The Doctrine of the Sdbbath. 169 and have no proper end but to bring honour to God, and to make him Chap. 2 2 tobepraifedof hispeople, and his people to be edified in love. And being an holy private lervice of God, they may be cor^ on the Lords day,and our Church dc&rine doth teach tnem,;ind Ecclc;iadicall con- ftitutions allow them. The la(l duty is meditating on Gods workes, magnifying them and (peaking of them with admiration one to another, if upon any juft oc- calion, or for neccffiryrefrefliing we walk divers together into the fields. This "David mentions in the Pfalme for the Sabbath day, P/2/. 92.45. Where he faith : tJjou L«rd haft made me glad through thy Work*, and I Will triumph in the \X>ork?s of thy hands. O Lord how great are tf!y Works .? 7 hus much for the fyce ial 1 duties both publick and privare, which Chriftians are bound to perfa me on the Lords day, which is the Chridian Sabbath. Now the confidcration of thefe fcverall duties, being fome publick, fome private,fome more proper for the Sabbath, and fome for all daies,^ offer to us fome things more to be obferved. Fird the publick duties of the whole Church together,mud fird be regarded and preferred before private duties at homeland mumblingof private prayers with ourfelves in the Church, becaufethey make more for Gods glory and mutuall edification,and do fhe w and declare our Chridian unity. Secondly, publick duties mud take up the bed, and greated part of the day, becaufe they are proper to the day, and to publick aiTemblies, which are to be kept weekly on the Sabbath day : private duties are common to all dayes of the week. Thirdly, the duties of mercy and charity to men,miid give place to the mediate worfhip of God, when there is no urgent neceillty, and they may be deferred to another day , without any inconvenience. Men ha- ving opportunity before mud not put them off* untill the Lords day> and then by them moulder out holy duties of piety and God fokmne worfhip. Ladly,by the many and feverall duties required on the Lords Sabbath, we fee that to him who hath a care and reipecl of them all, there will be no time left for idle words, and toyifh talking, praunfing in pride and vanity, nor for any carnall iports, padimes and pleafures. But Gods day will bee found little enough tor holy duties which arc to be performed. And therefore I dare not allow any liberty for any fportshow honed and bwfull foeverat other times, except they be holy, and Gods worfhip be furthered, and no better duties by them I7Q The T>ocir'me of the Sabbath. Chap.22 thembehindrcd : Which no man can inreafon conceive or imaging God be to be loved ■, bove alUnd honored and ferved with all the heart and mind,fbule and itrength,as the Law commands,I do not fee but all Gods people ought fo to do,efpecially on the Lords day, and to be dif content and grieved that they cannot do it fo fully as they ou