I
The
Time
when
the
FIRST
SABBATH
was
Ordained
.
1
Negatively
,
Not
in
the
Time
of
Adams
Innocency
,
as
many
say
it
was
.
2
Affirmatively
,
It
was
Ordained
after
the
Time
of
Adams
Fall
and
Re-creation
.
II
The
Manner
how
the
First
Sabbath
was
Ordained
.
1
By
blessing
the
Seventh
Day
with
many
Spiritual
Ordinances
,
both
for
publick
and
private
use
.
2
By
Sanctifying
that
Day
for
the
Exercise
of
the
said
Ordinances
.
3
By
Sanctifying
the
outward
Rest
of
that
Day
,
to
be
a
Typical
Sign
both
of
Gods
Resting
,
and
of
mans
Resting
in
the
Seed
of
the
Woman
,
that
was
promised
to
break
the
Devils
Head-plot
,
namely
,
by
his
Propitiatory
Sacrifice
.
And
hence
it
follows
,
1
That
as
the
Sabbath
was
Ordained
to
be
a
Typical
sign
,
so
it
must
be
abolished
,
as
soon
as
Christ
had
performed
his
said
Propitiatory
Sacrifice
.
2
As
it
was
Ordained
to
be
the
Sanctified
Time
,
for
the
Exercise
of
the
said
blessed
Ordinances
;
so
the
next
day
of
the
week
,
into
which
it
was
changed
,
must
continue
without
intermission
to
the
end
of
the
world
.
PART
II.
III
A
Treatise
of
HOLY
TIME
,
concerning
the
true
limits
of
the
Lords
Day
,
when
it
begins
,
and
when
it
ends
,
is
hereunto
annexed
.
By
WILLIAM
PYNCHON
Esq.
Published
by
Authority
.
LONDON
,
Printed
by
R.
I.
and
are
to
be
sold
by
T.
N.
at
the
three
Lions
in
Cornhil
,
near
the
Royal
Exchange
,
1654.
To
the
Reader
.
Christian
Reader
,
THis
Industrious
and
Judicious
Author
,
doth
here
present
thee
with
two
distinct
Tractates
concerning
the
Christian
Sabbath
,
or
Lords
Day
:
In
the
former
,
the
Divine
Institution
of
it
is
cleerly
proved
;
In
the
latter
,
the
time
of
its
beginning
is
particularly
determined
.
In
the
former
,
the
erronious
conscience
,
which
denies
the
morality
of
the
fourth
Commandement
,
is
strongly
convinced
:
In
the
latter
,
the
scrupulous
conscience
,
which
doubts
of
the
time
when
the
Sabbath
begins
,
is
fully
satisfied
.
In
both
,
the
serious
Reader
will
find
great
profit
and
delight
;
The
whole
Discourse
being
illaborate
and
perspicuous
,
wherein
besides
the
main
points
intended
in
it
,
divers
other
matters
of
important
Cognizance
are
occasionally
decided
,
and
discussed
,
and
many
obscure
Scriptures
are
excellently
explained
according
to
the
genuine
sense
thereof
.
And
this
learned
Discourse
hath
its
birth
in
a
very
seasonable
time
,
in
respect
of
that
wofull
defection
and
Apostacy
that
is
among
us
,
as
from
the
truth
and
wayes
of
God
in
general
,
so
in
a
special
manner
from
the
Religious
esteem
and
observation
of
the
Lords
day
.
For
never
since
the
light
of
the
blessed
and
glorious
Gospel
of
Jesus
Christ
shined
upon
this
our
Goshen
,
was
the
Sabbath
Day
so
wickedly
neglected
and
prophaned
by
the
generality
of
people
,
and
the
Divine
Institution
thereof
so
shamefully
denyed
,
and
decried
by
many
pretenders
to
Religion
,
as
it
is
at
this
day
.
And
therefore
(
Good
Reader
)
we
heartily
commend
this
necessary
and
usefull
work
to
thy
diligent
perusal
,
and
thy self
,
and
thy
humble
and
sincere
inquiries
after
Truth
,
unto
the
guidance
and
blessing
of
the
God
of
all
Truth
.
-
Tho.
Clendon
.
-
Elidad
Blackwel
.
-
Joh.
Sheffield
.
-
Tho.
Stevens
,
Minister
of
Peters
in
the
Isle
of
Thanet
.
To
the
Reader
.
IF
our
Testimony
be
of
any
weight
with
the
Judicious
Reader
,
and
may
contribute
any
thing
to
incourage
his
perusal
of
this
Book
,
we
have
to
signifie
upon
that
acquaintance
we
have
had
with
it
,
that
we
judge
it
very
worthy
the
publishing
and
perusing
:
both
for
that
in
the
former
part
it
doth
strenuously
plead
for
the
morality
of
the
Sabbath
;
and
in
the
latter
part
gives
occasion
to
learned
Brethren
of
a
contrary
apprehension
to
consider
whether
they
have
not
reason
to
captivate
their
judgements
to
the
Authors
,
as
touching
the
beginning
and
ending
of
the
Sabbath
.
-
Samuel
Slater
.
-
Tho.
Walley
.
A
Table
of
the
chief
Heads
.
CHAP.
I.
PRoving
by
five
Reasons
,
That
Adam
fell
on
the
day
of
his
Creation
.
|
|
Reason
1.
Because
Moses
joyneth
mans
Creation
,
Tryal
,
Judgement
,
and
Promise
,
to
the
same
day
|
Page
1
|
R.
2.
Because
he
fell
at
the
very
first
instant
that
ever
he
eat
any
thing
|
p.
5
|
R
3.
Because
Adam
being
created
after
God
in
wisdome
,
would
not
in
wisdome
have
omitted
to
have
eaten
of
the
Tree
of
Life
in
the
very
day
of
his
creation
,
if
the
Devil
had
not
first
circumvented
him
by
the
unseen
subtilty
of
his
Temptation
|
p.
6
|
R.
4.
Because
the
Devil
had
not
deserved
the
name
of
a
subtil
Serpent
if
he
had
left
Adam
at
liberty
to
eat
of
the
Tree
of
life
but
one
whole
day
together
|
p.
8
|
R.
5.
Because
the
Woman
fell
while
she
was
a
Virgin
|
p.
21
|
The
time
of
the
Fall
of
the
Angels
(
now
called
the
Devil
)
was
when
they
were
commanded
to
attend
upon
Adam
and
Eve
,
at
their
first
entrance
into
Paradise
|
p.
10
|
The
true
nature
of
the
first
Covenant
stood
in
obedience
,
or
disobedience
,
not
to
a
moral
,
but
to
a
positive
command
|
p.
12
|
The
Devil
knew
the
operation
of
the
forbidden
fruit
better
than
Adam
and
Eve
could
do
as
long
as
they
stood
in
their
unconfirmed
Innocency
|
p.
15
|
CHAP.
II.
Proving
by
three
Reasons
that
Adam
was
Re-created
in
the
same
day
in
which
he
was
created
and
fell
|
p.
23
|
Reason
1.
From
the
order
of
Gods
dealing
with
him
immediately
after
his
Fall
|
p.
23
|
R.
2.
From
the
new
name
Hevah
,
Life
,
which
he
gave
to
his
wife
|
p.
26
|
R.
3.
From
the
word
Enmity
which
God
put
into
her
as
a
holy
qualification
against
the
Serpent
that
had
deceived
her
|
p.
28
|
The
cool
of
the
day
in
Gen.
3.
when
God
came
to
examine
Adam
,
was
about
Mid-day
|
p.
23
|
CHAP.
III.
Proving
,
by
a
double
Inference
,
that
Adam
and
Eve
were
Re-created
before
the
seventh
day
|
p.
30
|
1
Drawn
from
the
word
Host
and
Finished
,
in
Gen.
2.
1.
|
p.
34
|
For
if
all
the
Host
of
Heaven
and
Earth
were
finished
before
the
seventh
day
,
then
it
follows
that
Adam
and
Eve
were
Re-created
before
the
seventh
day
|
p.
34
|
2
Drawn
from
the
word
Had
made
,
in
Gen.
2.
2.
|
p.
35
|
For
if
God
had
made
something
in
the
sixth
day
that
needed
a
new
finishing
act
before
the
seventh
day
,
as
the
Text
speaks
,
then
what
can
that
finishing
act
else
be
but
Adams
Re-creation
by
the
Promised
Seed
?
|
p.
35
|
Adam
in
his
Innocency
could
not
so
well
honour
all
his
Creators
as
after
his
Fall
and
Re-creation
|
p.
37
|
The
Mystical
,
as
well
as
the
Natural
Creation
was
made
and
finished
before
the
seventh
day
,
and
therefore
Adam
and
Eve
were
Re-created
before
the
seventh
day
|
p.
39
|
The
Creation
of
the
Humane
Nature
of
Christ
,
was
the
perfection
of
the
whole
Creation
,
in
the
latter
part
of
the
sixth
day
|
p.
39.
46
|
CHAP.
IV.
God
could
not
be
said
to
keep
a
perfect
Rest
on
the
seventh
day
,
untill
he
had
put
out
sundry
opperations
of
his
Eternal
Providence
for
the
finishing
or
perfecting
of
that
work
which
he
had
made
but
mutably
perfect
in
the
fore-part
of
the
sixth
day
|
p.
42
|
CHAP.
V.
This
term
[
which
he
had
made
]
in
Gen.
2.
2.
hath
relation
to
the
Creation
of
the
Mediator
,
in
two
particulars
.
|
|
1
In
regard
of
his
office
,
God
created
him
to
be
a
Mediatorial
Priest
before
he
could
keep
a
perfect
rest
on
the
seventh
day
|
p.
46
|
2
In
regard
of
his
Humane
Nature
,
he
was
virtually
made
flesh
of
the
Seed
of
the
Woman
before
God
could
keep
a
perfect
Rest
on
the
seventh
day
|
p.
46
,
39
|
CHAP.
VI.
Proving
,
that
the
whole
World
was
made
for
the
honour
of
the
Mediator
,
as
the
right
Heir
of
it
all
|
p.
50
|
And
hence
it
follows
.
|
|
1
That
God
could
not
keep
a
perfect
Rest
on
the
seventh
day
,
untill
he
had
put
the
Mediator
as
the
right
Heir
of
all
into
his
possession
.
|
|
2
Hence
it
follows
,
that
Adam
must
fall
,
and
be
Re-created
also
on
the
day
of
his
Creation
,
before
the
Lord
could
keep
a
perfect
Rest
on
the
seventh
day
.
|
p.
50
|
CHAP.
VII
.
Proving
,
that
Gods
Rest
on
the
seventh
day
was
such
a
perfect
Rest
,
that
nothing
could
happen
afterwards
that
could
any
whit
lessen
,
or
d●sturb
the
perfection
of
his
Rest
on
the
seventh
day
,
as
it
would
have
happened
,
if
God
had
kept
a
Sabbath
of
Rest
whiles
Adam
stood
in
a
mutable
condition
|
p.
54
|
CHAP.
VIII
.
That
the
true
nature
of
Gods
Rest
on
the
seventh
day
was
his
sweet
content
in
the
Mediator
|
p.
55
,
56
|
All
the
Trinity
rested
,
and
were
refreshed
on
the
seventh
day
,
because
they
had
perfected
mans
happinesse
by
a
Re-creation
|
p.
57
|
CHAP.
IX
.
Proving
,
that
God
blessed
the
first
seventh
day
with
many
sorts
of
spiritual
Ordinances
,
such
as
were
apt
to
convey
spiritual
and
eternal
blessednesse
to
faln
man
|
p.
59
|
God
would
never
have
blessed
the
seventh
day
with
spiritual
Ordinances
,
if
the
Mediator
had
not
been
declared
to
faln
man
before
the
seventh
day
|
p.
60
|
God
did
not
leave
Adam
and
Eve
to
spend
the
first
seventh
day
in
private
speculations
,
but
he
blessed
the
first
seventh
day
with
variety
of
Ordinances
,
both
for
publick
and
private
use
,
for
their
best
spiritual
good
|
p.
60
|
God
commanded
Adam
to
preach
every
seventh
day
,
either
upon
his
miserable
Fall
,
or
else
upon
the
riches
of
Gods
grace
for
his
recovery
by
the
Promised
Seed
|
p.
62
|
God
commanded
Adam
to
joyn
the
duty
of
Prayer
to
the
duty
of
Preaching
|
p.
63
|
Jesus
Christ
taught
Adam
by
the
Sacrifice
of
a
Lamb
,
how
he
should
be
the
Lamb
of
God
to
take
away
the
sin
of
the
world
|
p.
65
|
Two
persons
,
where
no
more
can
be
had
,
may
be
called
a
true
Church
of
Christ
,
and
may
exercise
Gods
Ordinances
after
a
publick
manner
|
p.
68
|
The
dis-regarding
of
the
Sabbath
,
and
the
Ordinances
thereof
is
the
high
way
to
all
Prophanenesse
and
Apostacy
|
p.
70
|
Private
duties
are
commanded
on
the
Sabbath
dayes
,
as
necessary
Handmaids
to
the
publick
|
p.
72
|
CHAP.
X.
Shewing
after
what
manner
God
did
sanctifie
the
first
seventh
day
|
p.
73
|
1
By
ordaining
it
to
be
the
separated
time
of
his
publick
and
private
worship
.
|
|
2
By
ordaining
it
to
be
as
a
sanctified
sign
of
his
Rest
,
and
of
mans
resting
on
the
Seed
of
the
Woman
for
the
breaking
of
the
Devils
Head-plot
,
by
the
work
of
his
Redemption
and
Reconciliation
|
p
73
|
When
ever
God
did
sanctifie
any
thing
for
mans
use
,
he
did
by
that
act
command
man
to
separate
that
thing
to
the
Lords
use
|
p.
74
|
When
God
did
sanctifie
the
first
seventh
day
,
he
did
thereby
command
Adam
to
prepare
himself
for
the
better
sanctifying
of
the
said
seventh
day
|
p.
75
|
CHAP.
XI
.
Shewing
that
God
did
sanctifie
the
outward
Rest
of
the
seventh
day
to
be
a
typical
sign
both
of
his
own
Rest
,
and
of
mans
Resting
on
the
Seed
of
the
Woman
,
for
the
breaking
of
the
Devils
Head-plot
for
mans
Redemption
|
p
78
|
Our
Redemption
from
Sathans
Head-plot
was
the
finishing
act
of
the
whole
Creation
;
and
therefore
it
was
the
true
reason
of
Gods
Rest
,
and
of
his
commanding
Adam
to
rest
on
the
first
seventh
day
|
p.
82
|
CHAP.
XII
.
Shewing
that
God
did
make
the
first
seventh
day
famous
by
honouring
the
number
Seven
ever
after
with
famous
respects
|
p.
85
|
1
By
contriving
the
Typical
Ceremonies
of
our
Redemption
very
often
into
the
number
of
Seven
,
doubtlesse
in
an
honourable
memorial
of
the
first
famous
seventh
day
|
p.
86
|
2
By
marking
out
divers
rare
and
eminent
holy
persons
by
the
number
Seven
|
p.
89
|
3
By
contriving
several
parcels
of
the
Scripture
Chronology
into
the
number
Seven
,
doubtlesse
in
an
honourable
remembrance
of
the
first
famous
seventh
day
|
p.
93
|
CHAP.
XIII
.
Proving
,
That
though
Christ
hath
abolished
the
Seventh
Day
by
his
death
,
yet
he
hath
not
left
the
day
of
his
publick
worship
Arbitrary
to
particular
Churches
,
to
appoint
what
day
they
please
in
the
place
of
the
seventh
day
,
as
some
unadvised
Protestants
do
affirm
,
|
p.
94
|
And
that
Christ
Jesus
hath
made
three
main
changes
in
the
tenne
Commandements
,
|
p.
99
|
CHAP.
XIV
.
Proving
by
several
other
particular
grounds
that
Christ
himself
did
appoint
the
day
of
his
Resurrection
for
the
exercise
of
his
publick
worship
in
the
place
of
the
seventh
day
,
|
p.
101
|
Things
Remarkable
.
|
|
●
Touching
the
number
eight
,
three
things
are
remarkable
,
|
p.
113
|
2
That
four
Sabbaths
did
meet
together
,
and
succeed
each
other
at
the
Death
and
Resurrection
of
Christ
,
|
ibid.
|
3
The
Resurrection
of
Christ
was
made
famous
by
three
remarkable
days
,
|
p.
114
|
CHAP.
XV.
Propounding
some
reasons
why
the
Apostles
did
allow
of
the
Jewish-Sabbath
,
or
seventh
day
in
their
Synagogues
for
a
time
after
it
was
abolished
by
the
Death
of
Christ
,
as
well
as
of
the
Lords
day
in
Christian
Churches
,
|
p.
116
|
The
opposition
which
some
beleeving
Jews
made
in
Christian
Churches
for
their
not
observing
the
Jewish
Sabbath
,
doth
fully
prove
that
the
Christian
Churches
had
cast
off
the
Jewish
Sabbath
,
and
that
they
observed
the
Lords
Day
in
the
place
of
it
,
|
p.
118
|
CHAP.
XVI
.
Being
an
Answer
to
several
Questions
.
|
|
Q.
1.
Whether
Christians
under
the
Gospel
are
bound
to
observe
the
Lords
Day
as
strictly
from
all
work
,
and
as
holily
in
the
practise
of
all
duties
of
Religion
as
the
Jews
were
to
observe
the
Sabbath
day
?
|
p.
129
|
Hence
this
Question
is
moved
,
Whether
it
be
lawful
to
begin
to
solemnize
a
Marriage
upon
the
Sabbath
?
Answered
no.
|
p.
130
|
Q
2.
Might
not
the
Jews
kindle
a
fire
on
the
Sabbath
day
to
dresse
necessary
food
?
Answered
Yes
.
|
p.
ibid.
|
Q.
3.
To
the
same
purpose
;
Answered
|
p.
132
|
Q.
4.
To
the
same
purpose
;
Answered
|
p.
134
|
Q.
5.
Are
Christians
bound
to
rest
as
strictly
from
all
Works
,
and
Re-creations
on
the
Lords
day
,
as
the
Jews
were
on
the
Sabbath
day
?
Answered
,
Yes
.
|
p.
135
|
Q.
6.
Were
Re-creations
on
the
Sabbath
day
punished
by
the
Magistrates
among
the
Jews
with
the
same
kind
of
punishments
that
working
on
the
Sabbath
was
?
Answered
No.
They
used
differing
kind
of
punishments
|
p.
136
|
Also
that
Magistrates
are
bound
to
punish
the
prophanation
of
any
part
of
the
Lords
day
(
whether
it
be
by
work
,
or
re-creation
)
either
by
scourging
,
or
else
by
some
Mulct
that
is
equivalent
|
p.
137
|
Q
7.
Did
not
the
Jews
hold
it
lawful
to
do
works
of
mercy
,
or
of
present
necessity
upon
the
Sabbath
day
?
Answered
,
Yes
|
p.
139
|
A
TABLE
OF
Some
Scriptures
that
are
Explaned
or
Illustrated
in
this
first
Treatise
.
Genesis
.
Chap.
|
Vers
.
|
Page
.
|
1
|
26
|
37
|
1
|
28
|
36
|
2
|
1
|
30
,
34
|
2
|
2
|
30
|
2
|
3
|
59
|
2
|
8
|
10
|
2
|
9
|
3
,
7
|
2
|
17
|
14
,
16
,
17
|
2
|
19
|
10
|
2
|
23
|
26
|
2
|
25
|
14
|
3
|
1
|
5
,
13
|
3
|
2
|
5
|
3
|
7
|
14
|
3
|
8
|
23
|
3
|
9
|
23
|
3
|
11
|
25
|
3
|
12
|
25
|
3
|
13
|
25
|
3
|
15
|
25
,
35
,
39
,
50
,
62
|
3
|
17
|
14
|
3
|
20
|
27
|
3
|
22
|
7
|
4
|
23
,
24
|
90
|
4
|
26
|
69
|
5
|
24
|
90
|
6
|
6
|
56
|
8
|
20
|
67
|
10
|
21
|
91
|
10
|
25
|
91
|
22
|
4
|
115
|
22
|
6
|
92
|
32
|
24
|
47
|
49
|
6
|
69
|
Exodus
.
16
|
5
|
130
|
16
|
23
|
77
,
148
,
134
|
16
|
27
,
28
|
77
|
19
|
10
|
76
|
20
|
2
|
83
|
20
|
8
|
60
,
77
|
20
|
11
|
31
,
82
|
22
|
2
|
139
|
22
|
30
|
110
|
23
|
10
,
11
,
12
|
81
|
24
|
8
|
83
|
29
|
30
|
86
|
31
|
13
|
84
,
124
,
132
|
31
|
14
,
15
|
84
,
124
,
133
|
31
|
17
|
31
,
56
,
80
,
84
,
|
32
|
25
|
25
|
34
|
21
|
138
|
35
|
3
|
130
,
132
|
Leviticus
.
4
|
6
|
86
|
8
|
11
|
86
|
8
|
33
|
86
,
112
|
15
|
13
,
14
|
112
|
16
|
14
|
87
|
22
|
27
|
110
|
23
|
3
|
126
,
63
,
130
,
141
|
23
|
15
,
16
|
104
|
25
|
4
|
93
,
113
|
Numbers
.
6
|
24
,
27
|
71
|
8
|
17
|
74
|
10
|
10
|
125
|
11
|
8
|
134
|
D●u●eronomy
.
5
|
14
,
15
|
82
,
83
|
17
|
6
|
31
|
●5
|
9
|
31
|
32
|
4
|
41
|
2
Chron.
2
|
4
|
125
|
30
|
22
,
23
|
88
|
Job
.
22
|
15
|
90
|
42
|
8
|
67
,
87
|
Psalms
.
8
|
6
|
44
|
24
|
1
|
36
|
24
|
10
|
36
,
44
|
49
|
12
,
20
|
20
|
104
|
30
,
31
|
56
|
110
|
3
|
36
,
109
|
118
|
24
|
109
|
Proverbs
.
28
|
13
|
68
|
30
|
1
|
49
|
30
|
18
,
19
|
49
|
Esay
.
7
|
14
|
48
,
49
|
53
|
10
|
92
|
56
|
4
,
6
|
109
|
65
|
18
|
48
|
66
|
23
|
109
|
Ezekiel
.
34
|
26
|
76
|
46
|
4
,
5
|
109
|
Daniel
.
8
|
14
|
35
|
9
|
26
,
27
|
98
|
Matthew
.
4
|
2
|
6
|
11
|
29
|
81
|
12
|
5
,
6
|
131
|
12
|
40
|
93
|
16
|
18
|
41
|
17
|
1
|
103
|
24
|
20
|
126
|
Luke
.
1
|
69
,
70
|
68
|
4
|
18
,
19
|
28
,
81
,
114
|
9
|
28
|
103
|
13
|
32
|
93
,
115
|
14
|
1
|
130
|
24
|
49
|
104
|
John
.
1
|
3
|
40
|
5
|
22
,
23
,
27
|
52
|
6
|
53
|
47
|
7
|
22
|
111
|
7
|
37
|
112
|
8
|
44
|
19
|
10
|
22
|
124
|
19
|
19
,
31
|
114
,
158
|
19
|
20
,
26
|
129
|
20
|
19
|
101
|
20
|
21
|
103
|
20
|
26
|
102
,
103
,
110
|
Acts.
1
|
12
|
141
|
2
|
1
|
102
|
3
|
21
|
68
|
6
|
14
|
98
,
129
|
7
|
15
|
98
|
7
|
47
|
98
|
7
|
55
|
98
|
10
|
28
|
120
|
15
|
5
,
24
|
116
,
120
|
15
|
21
|
122
|
16
|
3
|
117
,
120
|
17
|
4
|
118
|
18
|
17
|
118
|
19
|
9
|
118
|
20
|
7
|
117
|
21
|
20
|
116
120
|
21
|
21
,
28
|
120
|
21
|
24
|
117
|
24
|
5
|
120
|
28
|
22
|
121
|
Romans
.
3
|
23
|
16
|
5
|
13
|
52
|
15
|
25
,
26
|
107
|
1
Corinth
.
9
|
20
|
120
|
11
|
23
|
107
|
16
|
1
,
2
|
105
|
2
Corinth
.
9
|
2
|
106
|
11
|
1
,
2
|
22
|
Galatians
.
2
|
3
,
4
|
120
|
2
|
5
|
120
|
4
|
9
,
10
,
11
|
121
|
Colossians
.
1
|
15
|
40
,
44
|
2
|
14
|
26
|
2
|
15
|
26
|
2
|
16
,
17
|
123
|
2
|
18
,
20
|
123
|
Hebrews
.
1
|
3
|
36
|
1
|
6
|
50
|
2
|
10
|
44
|
2
|
14
|
20
,
21
|
4
|
4
|
31
|
4
|
10
|
93
|
4
|
3
,
9
,
10
|
80
,
81
|
5
|
5
|
46
|
7
|
12
|
99
|
8
|
13
|
122
|
9
|
10
|
99
|
9
|
14
|
65
|
9
|
19
,
21
|
74
|
10
|
10
,
12
,
14
|
87
|
11
|
5
|
90
|
11
|
19
|
92
,
114
|
12
|
23
|
112
|
2
Peter
.
2
|
5
|
90
|
3
|
13
|
40
|
Jude
|
14
,
15
|
90
|
Revelation
.
3
|
12
|
27
|
3
|
14
|
44
|
5
|
11
,
12
,
13
|
45
,
52
|
11
|
3
|
68
|
Errata
in
the
first
part
of
this
Treatise
.
Page
15.
|
Line
32.
|
presented
,
read
pretended
.
|
17.
|
36.
|
(
it
self
)
blot
out
,
and
read
the
light
is
substracted
.
|
19.
|
12.
|
for
the
manner
r.
for
the
want
of
this
knowledge
.
|
22.
|
22.
|
so
many
r.
so
Mary
.
|
51.
|
15.
|
of
,
r.
[
for
]
mans
Redemption
.
|
53.
|
13.
|
instating
,
r.
installing
him
.
|
59.
|
13.
|
The
word
And
is
to
be
blotted
out
as
superfluous
.
|
THE
PREFACE
.
MAny
do
affirm
that
the
Sabbath
was
ordained
in
the
time
of
Adams
Innocency
:
But
I
shall
endeavour
to
prove
that
it
was
not
ordained
till
after
Adams
Fall
and
Recovery
.
And
this
I
shall
endeavour
to
make
evident
by
proving
these
two
points
I
That
Adam
disobeyed
and
fell
in
the
same
sixth
day
in
which
he
was
created
and
made
.
II
That
God
did
recover
Adam
by
a
new
creation
,
even
in
the
same
sixth
day
in
which
he
was
created
,
and
fell
.
CHAP.
I.
Proving
,
by
five
Reasons
,
that
Adam
Fell
in
the
day
of
his
Creation
.
Reason
1.
MOses
doth
manifestly
declare
that
Adam
fell
in
the
day
of
his
Creation
,
because
he
joyneth
Because
Moses
joyneth
Adams
creation
,
triall
,
judgement
,
&
promise
,
to
the
same
day
.
the
story
of
his
Temptation
and
Fall
in
Chapter
3.
close
to
his
Creation
,
and
seating
in
Paradise
,
in
Chapter
2.
without
mentioning
of
any
other
matter
to
come
between
.
Object
.
Here
it
may
be
objected
,
that
Moses
doth
first
set
down
the
story
of
Adams
creation
,
in
Gen.
1.
and
then
he
doth
set
down
the
Institution
of
the
Sabbath
in
the
beginning
of
Gen.
2.
2
,
3.
which
is
in
order
of
time
before
the
story
of
Adams
Temptation
and
Fall
,
in
Chap.
3.
Answ.
Though
Moses
doth
place
the
Institution
of
the
Sabbath
,
in
Gen.
2.
2
3.
before
the
story
of
Adams
fall
;
yet
it
is
evident
that
he
doth
place
it
there
onely
by
the
figure
Hysteron
Proteron
(
not
because
he
had
done
with
the
story
of
the
Sixth
day
in
the
first
Chapter
,
but
because
that
story
being
large
)
he
would
first
in
a
brief
sort
lay
down
the
story
of
all
the
seven
dayes
of
the
week
together
,
which
he
doth
from
the
beginning
of
Genesis
to
the
end
of
the
third
verse
of
the
second
Chapter
,
and
then
he
returns
again
to
speak
of
the
story
of
the
sixth
day
more
at
large
,
and
makes
a
larger
Narration
of
the
Creation
,
and
Fall
of
Adam
,
from
the
seventh
verse
of
the
second
Chapter
,
to
the
end
of
the
third
Chapter
,
with
variety
of
inlargements
more
than
was
in
the
first
Chapter
;
for
repetitions
have
usually
many
new
additions
;
and
so
in
true
Chronology
,
and
in
the
order
of
story
,
the
Institution
of
the
Sabbath
in
Gen.
2.
2
,
3.
must
be
placed
at
the
end
of
Gen.
3.
as
I
have
after
discussed
the
matter
in
that
Text.
And
the
method
of
Moses
in
this
large
story
of
the
sixth
day
,
is
very
observable
,
and
lyes
thus
.
1
He
sheweth
the
Matter
and
Form
of
Adams
Creation
,
in
Chap.
2.
vers.
7.
but
this
he
had
omitted
in
Chap.
1.
2
He
sheweth
Adams
Lordship
over
the
creatures
,
for
God
commanded
all
the
beasts
of
the
field
,
and
all
the
fowls
of
the
air
,
to
present
themselves
before
Adam
as
their
Lord
,
that
he
might
name
them
with
names
difining
their
nature
,
and
that
they
might
wait
upon
him
as
their
Lord
and
Master
into
Paradise
,
vers
▪
19
,
20.
but
in
a
part
of
his
Lordship
he
was
restrained
,
because
God
did
prohibit
him
the
tree
of
knowledge
of
good
and
evill
.
3
He
shews
the
matter
and
manner
of
the
Womans
creation
,
of
Adams
Rib
,
vers.
18.
which
he
had
omitted
in
Chap.
1.
and
it
is
placed
in
Chap.
2.
vers.
18.
by
the
figure
Hysteron
Proteron
,
because
there
was
not
to
be
found
among
all
the
other
creatures
that
were
brought
before
Adam
,
a
meet
helper
for
Adam
,
vers.
20.
she
was
the
last
sort
of
all
the
visible
creatures
of
this
world
.
4
God
brings
the
woman
to
the
man
,
and
joyns
them
together
in
Mariage
,
as
a
meet
helper
for
him
,
vers.
22.
This
was
omitted
in
Chap.
1.
5
He
shews
that
the
place
of
their
creation
was
without
the
borders
of
Paradise
,
vers.
8.
15.
compared
with
Chap.
3.
23.
6
He
describes
the
situation
of
that
pleasant
Garden
of
Paradise
,
which
God
made
for
the
place
of
their
habitation
,
as
an
addition
to
their
happy
condition
by
creation
,
vers.
8.
&c.
but
this
is
to
be
marked
,
that
Moses
doth
by
the
figure
Hysteron
Proteron
,
place
their
aboad
in
Paradise
,
vers.
8.
&c.
before
the
creation
of
the
woman
;
which
figure
he
useth
very
often
in
this
Chapter
,
and
in
the
third
Chapter
.
7
He
shews
the
special
use
of
two
Trees
above
the
rest
,
by
special
names
,
vers.
9.
8
He
shews
that
God
gave
Adam
and
Eve
a
twofold
command
concerning
these
two
Trees
:
The
first
was
a
positive
command
,
saying
unto
them
in
the
singular
number
(
because
of
their
Mariage-union
)
Of
every
Tree
of
the
Garden
thou
mayest
eat
,
but
of
that
Tree
which
doth
most
concern
the
good
of
thy
present
condition
(
I
have
named
the
Tree
of
life
)
therefore
in
the
first
place
eat
of
the
Tree
of
life
,
and
thou
shalt
live
for
ever
,
for
by
the
name
of
it
,
God
did
not
onely
shew
the
use
of
it
,
but
also
he
shewed
them
their
duty
concerning
it
,
verse
9.
compared
with
Chapter
3.
22.
Secondly
,
By
way
of
prohibition
and
commination
,
God
commanded
them
saying
,
Eat
not
of
the
Tree
of
knowledge
of
good
and
evill
,
for
in
the
day
thou
eatest
thereof
,
thou
shalt
surely
dye
the
death
,
Gen.
2.
17.
9
Unto
all
these
particulars
in
this
order
connexed
together
,
Moses
doth
immediately
proceed
to
speak
of
Adams
temptation
by
the
Serpent
,
Gen.
3.
1.
and
of
his
Fall
,
Gen.
3
6.
And
thus
after
this
sort
,
Moses
doth
adjoyn
Adams
fall
fast
to
his
Creation
,
and
seating
in
Paradise
,
without
making
mention
of
any
other
matter
that
came
between
.
This
Reason
is
further
strengthned
by
the
consent
of
sundry
good
Authors
both
ancient
and
latter
.
Calvin
saith
in
Gen.
3.
6.
It
may
be
gathered
by
the
Narration
of
Moses
,
That
Adam
and
Eve
did
not
long
keep
their
Dignity
which
they
had
received
,
for
as
soon
as
he
had
but
said
they
were
made
,
making
no
mention
of
any
other
matter
,
he
passeth
to
shew
the
Fall
.
Mr.
Ainsworth
also
observeth
in
Gen.
3.
1.
That
mans
fall
and
misery
is
immediately
joyned
to
his
creation
,
and
seating
in
Paradise
.
Mr.
Broughton
also
observeth
(
in
his
Sinai-sight
Tab.
1.
)
That
Moses
joyneth
mans
Creation
,
Triall
,
Judgement
,
and
Promise
,
to
the
same
day
before
the
woman
was
called
Eve
.
M.
Broughton
also
in
his
shewing
of
corruptions
in
Religion
p.
85.
saith
,
The
first
day
,
in
which
Adam
was
made
,
he
disobeyed
,
as
all
may
see
by
the
continued
narration
for
Eve
,
and
for
the
Serpents
Speech
,
and
Temptation
,
and
Judgement
for
Curse
upon
all
the
Earth
.
The
Hebrew
Doctors
also
do
generally
hold
that
Adam
fell
on
the
day
of
his
creation
;
Mr.
Broughton
saith
,
in
Consent
of
Scripture
,
that
he
never
heard
of
any
one
of
them
that
was
of
a
contrary
judgement
,
and
Mr.
Ainsworth
saith
in
Gen.
3.
that
the
Hebrew
Doctors
hold
that
nothing
(
in
that
Chapter
)
was
done
after
the
sixth
day
of
Creation
▪
and
saith
Maymony
,
All
our
wise
men
do
agree
,
that
this
whole
matter
(
in
Gen.
3.
)
was
done
in
the
sixth
day
.
Rabbi
Nathan
doth
make
the
story
of
the
sixth
day
remarkable
,
by
joyning
many
things
to
the
story
of
that
day
in
sundry
Rhetoricall
expressions
,
saying
thus
,
The
same
day
that
Adam
was
formed
,
the
same
day
that
he
was
created
,
the
same
day
that
his
fashion
was
fashioned
,
the
same
day
that
his
mould
was
made
,
the
same
day
that
his
members
were
knit
,
the
same
day
that
his
veines
were
opened
,
the
same
day
that
life
was
put
into
him
,
the
same
day
that
he
stood
first
upon
his
feet
,
the
same
day
that
Eve
was
maried
to
him
,
the
same
day
that
he
gave
names
,
the
same
day
that
he
entred
into
Paradise
,
the
same
day
that
God
gave
him
the
Commandement
,
the
same
day
he
disobeyed
,
the
same
day
he
was
driven
out
of
Paradise
.
Perkins
on
the
Creed
,
touching
the
time
of
Adams
Fall
,
saith
,
The
received
opinion
in
former
ages
hath
been
,
that
our
first
Parents
fell
the
same
day
in
which
they
were
created
,
and
therefore
Augustine
writes
,
That
they
stood
but
six
hours
;
and
though
we
cannot
determine
the
certain
time
,
yet
in
all
likelihood
(
saith
he
)
it
was
very
short
,
for
after
that
Moses
had
set
down
the
creation
of
man
,
he
presently
without
the
interposition
of
any
thing
else
,
comes
immediately
to
the
fall
.
Irenaeus
Con●ra
Haere
.
Lib.
1.
speaking
of
the
day
of
Adams
Creation
and
Fall
,
saith
,
It
is
evident
,
that
the
Lord
obeying
his
Father
,
suffered
death
in
that
day
wherein
Adam
being
disobedient
unto
God
dyed
;
for
on
the
sixth
day
,
the
day
before
the
Sabbatb
,
was
his
Passion
,
which
was
the
sixth
day
of
the
Creation
of
the
world
when
man
was
formed
.
Chrysostome
on
Matth.
saith
,
That
Adam
and
Eve
in
the
sixth
day
of
the
first
week
,
which
was
the
very
same
day
of
their
creation
,
were
cast
out
of
Paradise
.
Divers
other
Divines
both
Greeks
and
Latines
are
concurrent
in
the
same
opinion
,
many
of
which
are
also
cited
by
Mr.
Broughton
in
his
Consent
of
Scripture
,
where
he
citeth
this
as
a
common
saying
among
them
,
That
in
one
day
Adam
was
formed
,
and
deformed
.
And
so
consequently
from
this
Reason
it
follows
,
that
the
Sabbath
was
not
instituted
in
the
time
of
Adams
Innocency
,
but
after
his
Fall
.
Reason
2.
Adam
fell
the
very
first
time
that
ever
he
eat
any
thing
,
and
therefore
he
fell
on
the
day
of
his
creation
;
for
in
reason
he
Adam
fell
in
the
day
of
his
creation
,
because
he
fell
the
very
first
time
of
his
eating
.
would
not
abstain
from
eating
longer
than
that
day
,
seeing
variety
of
meat
was
created
ready
for
him
to
eat
,
and
an
appetite
created
to
desire
food
.
And
that
he
fell
the
very
first
time
of
eating
,
it
is
evident
,
First
,
By
the
Devils
Question
;
and
secondly
,
By
the
Womans
Answer
.
1
The
Devil
in
the
Serpent
,
demandeth
this
Question
of
the
woman
,
Hath
God
said
,
Ye
shall
not
eat
of
every
tree
of
the
Garden
?
Gen.
3.
1.
mark
how
the
Devils
demand
,
by
way
of
Query
,
is
of
a
thing
to
come
:
And
indeed
the
Devill
had
not
deserved
the
name
of
a
subtil
Serpent
,
if
he
had
demanded
whether
that
might
be
done
,
which
had
been
done
already
.
2
The
Womans
Answer
to
the
Serpents
Question
runs
still
of
a
thing
to
come
:
For
the
Woman
said
to
the
Serpent
in
Gen.
3.
2.
We
may
eat
,
or
we
shall
eat
(
so
the
Hebrew
is
)
of
the
fruit
of
the
Trees
of
the
Garden
,
except
of
the
fruit
of
the
Tree
which
is
in
the
midst
of
the
Garden
;
intimating
,
saith
Mr.
Perkins
on
the
Creed
,
that
as
yet
she
had
not
eaten
when
the
Devil
tempted
her
;
and
thus
the
Devills
Question
,
and
the
Womans
Answer
of
a
thing
to
come
,
do
both
imply
,
that
as
yet
they
had
not
tasted
any
part
of
the
fruit
of
the
Garden
;
and
doubtlesse
Adam
having
variety
of
food
set
before
him
,
and
a
created
appetite
to
eat
,
he
would
not
abstain
from
eating
longer
than
the
day
of
his
creation
,
seeing
the
purest
nature
craves
daily
food
,
as
we
may
see
by
our
Saviours
hungring
,
and
by
all
new-born
creatures
;
neither
was
Adam
necessitated
to
last
for
want
of
food
,
for
variety
of
food
was
set
before
him
,
and
free
liberty
to
eat
thereof
,
vers.
16.
neither
was
Adams
appetite
hindred
through
any
infirmity
of
nature
,
for
as
God
had
created
variety
of
food
for
their
eating
,
so
doubtlesse
he
created
a
true
naturall
appetite
in
them
to
desire
food
(
at
the
first
convenient
opportunity
)
though
their
appetite
was
not
irregular
and
painful
to
them
as
ours
is
to
us
.
And
doubtlesse
the
devill
was
not
ignorant
that
Adam
and
Eve
had
a
true
naturall
appetite
to
desire
food
,
and
therefore
without
any
delay
he
fitted
his
temptation
suitable
to
their
natural
appetite
,
and
the
like
crafty
policie
he
used
to
our
Saviour
when
he
was
an
hungry
,
and
because
there
was
no
meat
prepared
for
him
in
a
readinesse
as
there
was
for
Adam
,
he
fitted
his
temptation
thereafter
,
saying
,
If
thou
be
the
Son
of
God
,
make
this
stone
bread
,
Mat.
4.
So
then
it
appears
by
this
reason
,
that
Adam
would
not
forbear
eating
longer
than
the
day
of
his
creation
;
and
it
appears
by
the
Devils
Question
,
and
the
Womans
Answer
,
that
as
yet
they
had
eaten
no
fruit
till
they
had
eaten
of
the
forbidden
fruit
,
and
therefore
it
follows
,
First
,
That
Adam
fell
in
the
day
of
his
creation
;
And
secondly
,
that
the
Sabbath
was
not
ordained
in
the
time
of
Adams
innocency
but
after
his
fall
.
Because
Adam
being
created
after
God
in
wisdom
,
would
not
in
wisdom
have
omitted
to
have
eaten
of
the
tree
of
life
in
the
very
day
of
his
creation
,
if
the
devil
had
not
first
circum
▪
vented
him
by
the
unseen
subtilty
of
his
temptation
.
Reason
3.
Adam
and
Eve
being
created
after
the
image
of
God
in
Wisdom
,
had
not
deserved
the
description
of
being
made
wise
according
to
Gods
Image
,
(
if
the
devill
had
left
them
but
one
day
to
the
freedome
of
their
own
will
)
if
they
had
not
made
choice
to
eat
of
the
Tree
of
life
in
the
first
place
;
First
,
seeing
God
had
commanded
them
to
eat
freely
of
every
Tree
of
the
Garden
,
verse
16.
And
secondly
,
seeing
God
had
commended
unto
them
the
Tree
of
life
by
name
(
for
by
the
special
name
of
it
God
did
teach
them
to
prefer
it
)
before
all
the
other
trees
in
the
Garden
,
for
their
best
good
:
And
it
is
evident
from
Gods
threatning
in
Gen.
2.
17.
that
seeing
man
must
dye
if
he
disobeyed
by
eating
the
forbidden
fruit
,
that
Gods
[
](A56366-e113960-b)*
*
See
Mr.
Ball
on
the
Covenant
,
p.
6.
Covenant
was
with
Adam
for
life
,
if
he
had
but
first
eaten
of
the
Tree
of
life
,
and
this
is
manifest
by
the
name
of
the
Tree
,
in
vers.
9.
compared
with
Gods
Irony
in
Chapter
3.
22.
for
by
the
name
of
it
God
shewed
him
what
operation
it
had
by
vertue
of
his
Covenant
And
Mr.
Burges
in
Vindiciae
legis
lect.
13.
&
vindiciae
faederis
,
by
M●
.
Blake
.
and
Ordinance
.
Therefore
if
the
Devill
had
let
Adam
and
Eve
alone
but
one
whole
day
to
the
liberty
and
freedome
of
their
own
created
wisdome
,
doubtlesse
they
would
both
in
wisdome
,
and
in
obedience
to
Gods
command
,
and
to
Gods
commendation
of
the
Tree
of
life
for
their
best
good
,
have
eaten
of
the
Tree
of
life
in
the
first
place
,
as
the
chiefest
and
best
food
,
for
it
tended
directly
to
the
confirmation
of
them
,
not
onely
in
their
present
,
but
also
in
their
future
happy
condition
.
And
this
the
Devill
knew
right
well
,
and
therefore
he
knew
that
unlesse
he
could
by
his
subtill
head-plot
circumvent
Adam
and
Eve
,
by
inticing
them
to
eat
of
the
Tree
of
knowledge
of
good
and
evill
,
before
they
did
eat
of
the
Tree
of
life
,
that
he
could
never
afterwards
beguile
them
by
any
temptation
whatsoever
.
And
it
is
also
evident
,
that
Adam
did
well
enough
know
the
excellent
use
of
the
Tree
of
life
by
the
name
of
it
,
vers.
9.
as
it
appears
by
the
speech
of
the
blessed
Trinity
,
in
Gen.
3.
22.
Behold
say
they
,
the
man
is
become
as
one
of
VS
,
to
know
good
and
evill
,
and
now
lest
he
put
forth
his
hand
,
and
take
also
of
the
Tree
of
life
,
and
eat
,
and
live
for
ever
.
This
speech
of
the
blessed
Trinity
,
though
it
be
spoken
by
way
of
Irony
to
Adam
after
his
fall
,
yet
it
implieth
that
Adam
and
Eve
knew
that
if
they
had
but
eaten
of
the
Tree
of
life
in
their
innocency
,
they
had
been
confirmed
in
their
present
perfect
condition
for
ever
,
but
now
being
fallen
,
God
doth
mock
their
conceit
as
vain
to
think
so
;
for
a
modest
Irony
hath
alwayes
a
contrary
meaning
to
that
which
is
spoken
,
and
the
scope
of
such
an
Irony
is
to
expresse
a
just
reprehension
of
some
sin
,
as
it
may
be
observed
in
Judges
10.
14.
1
King
.
22.
15.
1
King
.
8.
27.
And
because
the
Tree
of
life
had
that
vertue
in
it
at
first
by
Gods
Covenant
and
Ordinance
;
Therefore
by
way
of
comparison
thereto
,
Christ
is
now
called
the
Tree
of
Life
,
Rev.
2.
7.
That
whosoever
beleeveth
on
him
,
or
feedeth
by
faith
on
his
death
,
and
expiatory
sacrifice
,
or
sacrifices
of
Attonement
(
by
which
he
hath
broken
the
Devils
head-plot
)
he
shall
never
perish
,
but
have
everlasting
life
▪
Reason
4.
The
Devil
had
not
deserved
or
merited
the
name
of
a
subtil
Serpent
,
if
he
had
not
by
his
subtil
and
guileful
head-plot
,
Because
the
Devil
had
not
deserved
the
name
of
a
subtill
Serpent
,
if
he
had
left
Adam
at
liberty
to
eat
of
the
Tree
of
life
,
but
one
whole
day
together
.
circumvented
Adam
,
to
make
him
eat
of
the
forbidden
fruit
,
in
the
very
first
place
,
even
in
the
day
of
his
creation
,
before
he
left
him
at
liberty
to
eat
of
any
other
fruit
of
the
Garden
.
For
the
crafty
Devil
in
the
subtil
Serpent
knew
well
enough
that
if
he
had
but
left
Adam
and
Eve
to
the
liberty
of
their
own
choice
,
but
one
whole
day
together
they
would
in
wisdom
,
and
in
obedience
to
Gods
command
(
that
had
commanded
them
to
eat
of
every
Tree
,
and
in
relation
to
Gods
commendation
of
the
Tree
of
life
above
the
rest
of
the
fruit
of
the
Garden
)
have
eaten
of
that
Tree
in
the
first
place
;
and
then
the
Devill
knew
well
enough
by
the
name
of
that
Tree
,
that
if
Adam
and
Eve
had
but
first
eaten
of
that
fruit
he
had
been
confirmed
in
his
happy
condition
for
ever
,
and
that
he
could
not
have
been
circumvented
by
any
temptation
whatsoever
afterwards
.
This
subtil
and
guileful
head-plot
of
the
Devil
,
lay
not
onely
in
the
hiddennesse
and
unseen
danger
of
his
temptation
,
but
also
in
the
speedinesse
of
the
execution
of
it
,
for
if
it
had
not
been
speedily
put
in
execution
,
the
then
unseen
danger
had
been
prevented
by
Adams
wisdome
in
eating
of
the
Tree
of
life
in
the
first
place
.
But
the
Devil
was
so
speedy
in
the
transaction
of
this
temptation
that
he
gave
Adam
no
opportunity
of
time
to
go
first
to
the
Tree
of
l●fe
;
and
this
may
further
be
demonstrated
from
the
antecedent
Preposition
in
Gen.
3.
1.
Now
,
or
Then
,
or
And
;
this
word
of
connexion
doth
conjoyn
and
knit
together
sundry
actions
.
-
1
This
word
Now
hath
relation
to
the
womans
creation
and
mariage
with
Adam
,
because
among
all
the
other
creatures
he
found
not
a
meet
helper
for
Adam
.
-
2.
It
hath
relation
to
the
time
of
their
entrance
into
Paradise
.
-
3
To
the
time
of
the
Devils
fall
.
-
4
To
the
time
of
the
Devils
entrance
into
the
Serpent
.
-
5
To
the
time
of
their
first
eating
.
All
these
things
fell
out
together
,
even
in
the
neck
one
of
another
,
and
all
of
them
as
I
conceive
in
the
same
order
as
I
have
ranked
them
.
1
▪
God
brought
the
woman
to
the
man
that
he
might
name
with
a
name
defining
her
nature
,
and
that
he
might
mary
them
her
together
as
one
flesh
;
and
this
time
of
Adams
mariage
with
Eve
was
iust
before
his
entrance
into
Paradise
;
but
some
unadvised
Expositors
do
confound
this
order
,
for
they
place
the
time
of
Adams
mariage
(
not
before
,
but
)
after
he
came
into
Paradise
;
First
,
Because
it
is
said
that
Adam
in
the
singular
number
was
put
therein
,
Gen.
2.
8
,
15.
Secondly
,
Because
the
womans
creation
and
mariage
is
not
recorded
till
after
mention
of
Adams
seating
in
Paradise
,
verse
22
,
23.
But
a
sensible
reason
may
be
given
to
both
these
;
first
,
Under
the
name
of
Adam
in
the
singular
number
the
woman
is
included
,
because
God
had
made
them
but
one
flesh
by
mariage
immediately
before
their
entrance
into
Paradise
,
and
in
that
respect
the
Seventy
translate
Yee
,
for
Thou
,
in
Gen.
2.
17.
because
they
understood
both
of
them
to
be
comprehended
under
the
term
Thou
.
And
therefore
those
Mariage-Books
,
saith
Mr.
Broughton
,
have
an
over-sight
,
that
say
,
The
woman
was
formed
in
Paradise
;
for
the
Commandement
Thou
shalt
not
eat
thereof
,
in
vers.
17.
went
not
before
the
creation
of
the
woman
(
nor
before
her
mariage
to
Adam
)
but
after
;
she
had
the
Commandement
as
well
as
Adam
,
in
the
same
term
Thou
,
as
being
but
one
flesh
by
mariage
.
See
Bro.
in
principal
Positions
Pag.
10.
and
the
matter
is
out
of
controversie
,
for
the
woman
doth
testifie
that
the
Commadement
was
given
to
them
both
joyntly
;
for
thus
saith
she
to
the
Serpent
,
God
hath
said
,
ye
shall
not
eat
of
it
,
neither
shall
ye
touch
it
lest
ye
dye
▪
Gen.
3.
3.
in
this
sentence
she
doth
three
times
over
affirm
that
Gods
prohibition
was
given
to
them
both
joyntly
.
The
story
of
the
time
of
Adams
mariage
lyes
thus
:
First
,
God
in
the
sixth
day
created
all
sorts
of
Beasts
of
the
Earth
,
and
all
sorts
of
the
Fowls
of
the
air
:
Secondly
,
Then
he
created
Adam
after
his
own
Image
,
as
the
glory
of
all
his
creation
;
And
thirdly
,
then
he
brought
all
the
said
creatures
before
him
,
that
he
might
put
suitable
names
upon
them
as
their
Lord
,
and
that
they
might
wait
upon
him
as
their
Lord
,
Gen.
2.
19
,
20.
But
fourthly
,
Because
among
them
all
,
God
did
not
find
out
a
meet
helper
for
Adams
society
,
thereupon
God
as
a
most
expert
Surgeon
,
did
cast
Adam
into
a
deep
sleep
,
and
took
out
one
of
his
Ribs
,
and
of
that
Rib
,
as
a
most
mighty
Creator
,
he
made
a
woman
;
and
this
was
the
last
sort
of
visible
creatures
that
God
made
.
Fifthly
,
Then
God
brought
her
unto
Adam
,
to
see
what
Adam
would
call
her
,
and
he
being
exquisite
in
understanding
said
,
This
now
is
bone
of
my
bone
,
and
flesh
of
my
flesh
,
she
shall
be
called
Woman
,
because
she
was
taken
out
of
man
.
And
sixthly
,
At
this
instant
,
God
gave
her
in
mariage
to
Adam
,
to
be
as
one
flesh
,
and
to
be
a
meet
helper
to
him
.
And
therefore
secondly
,
the
onely
reason
why
the
womans
creation
,
and
mariage
,
is
not
recorded
till
after
the
mention
of
Adams
seating
in
Paradise
,
is
,
because
by
the
figure
Hysteron
Proteron
,
he
would
shew
the
close
joyning
of
the
Devils
temptation
,
and
of
their
Fall
,
to
their
mariage
.
2
This
word
of
connexion
[
And
or
Now
]
hath
relation
to
the
time
of
Adam
and
Eves
entrance
into
Paradise
,
it
was
[
Now
]
namely
as
soon
as
God
had
joyned
them
together
as
one
flesh
by
mariage
(
which
was
done
without
the
borders
of
Paradise
)
he
did
without
delay
carry
them
both
into
Paradise
,
as
to
the
place
of
pleasure
that
he
had
in
a
special
manner
prepared
for
their
delight
and
comfort
during
the
time
of
their
innocency
;
There
he
put
the
man
that
he
had
formed
,
Gen.
2.
8.
And
the
Lord
God
took
the
man
,
and
put
him
into
the
Garden
of
Eden
,
Gen.
2.
15.
and
after
his
fall
,
thence
,
God
sent
him
forth
to
till
the
ground
whence
he
was
taken
,
Gen.
3.
23.
From
these
Scriptures
it
is
evident
,
that
as
soon
as
God
had
given
the
woman
in
mariage
to
Adam
,
he
presently
brought
them
both
into
Paradise
,
and
commanded
all
sorts
of
creatures
to
attend
on
them
into
Paradise
,
as
on
their
Sovereign
Lord
,
Gen.
1.
26
,
28.
Gen.
2.
19.
and
this
is
also
evident
,
because
the
Serpent
was
there
ready
among
the
other
Beasts
of
the
field
to
do
service
to
them
,
Gen.
3.
1.
And
because
God
had
made
man
to
be
the
glory
of
his
whole
creation
,
he
did
command
,
not
onely
his
earthly
creatures
,
but
his
heavenly
Angels
also
,
to
att●nd
upon
them
into
Paradise
,
as
it
may
be
gathered
,
because
God
doth
still
command
his
Angels
to
attend
upon
such
as
he
hath
The
time
of
the
fall
of
the
Angels
,
now
called
the
Devil
,
was
when
they
were
commanded
to
attend
upon
Adam
&
Eve
in
Para●ise
.
dignified
to
be
heirs
of
salvation
,
Heb.
1.
14.
Psal.
91.
3
This
word
of
connexion
[
Now
]
hath
reference
to
the
time
of
the
Devils
Fall
;
For
the
heavenly
Angels
(
that
rejoyced
at
the
hanging
of
the
Globe
of
the
Earth
upon
nothing
,
Job
38.
7.
)
were
now
commanded
to
attend
upon
Adam
and
Eve
into
Paradise
,
is
well
as
the
Beasts
of
the
field
;
But
many
legions
of
these
heavenly
Angels
disobeyed
that
charge
,
for
they
saw
that
mans
body
was
but
an
earthly
substance
,
and
that
themselves
were
heavenly
See
H.
Bro.
in
Ecc
his
Chief
Mark.
spirits
,
thereupon
they
not
knowing
the
glory
of
mans
Election
in
Christ
,
refused
to
attend
upon
Adam
and
Eve
into
Paradise
,
and
for
that
disobedience
,
God
deprived
them
of
their
pure
qualities
,
and
so
they
became
dead
in
corrupt
and
sinfull
qualities
,
and
ever
since
they
have
continued
to
be
an
envious
company
against
the
good
of
man
:
But
it
seems
there
was
diversity
of
judgement
among
them
touching
that
service
in
attending
upon
our
first
parents
,
for
there
were
many
legions
of
those
Angels
that
despised
man
in
comparison
of
themselves
(
because
God
did
not
support
them
by
his
assisting
grace
)
and
there
were
many
legions
that
continued
to
do
service
to
them
,
because
God
did
support
them
in
their
obedience
by
his
assisting
grace
,
but
the
millions
of
them
that
fell
for
refusing
to
serve
man
,
did
without
delay
conspire
together
in
one
Head-plot
as
soon
as
ever
they
were
fallen
to
destroy
mankind
,
and
in
that
respect
they
are
collectively
called
Sathan
,
the
Adversary
,
by
which
name
it
is
evident
that
from
the
very
first
they
were
adverse
to
serve
man
.
Our
minds
(
saith
Mr.
Bro.
in
Req
.
of
Consent
.
pag.
75.
)
cannot
once
think
of
any
other
subject
in
God
(
who
dwelleth
in
terrible
light
)
against
which
the
Devill
durst
spurn
,
neither
dealeth
he
but
to
hurt
man
;
as
still
shewing
that
from
hatred
to
man
was
his
Fall
.
Envy
(
saith
Lanquet
)
came
first
of
Sathan
,
for
envying
the
felicity
of
man
whom
God
had
created
and
set
in
Paradise
,
he
changed
himself
into
an
Angel
of
light
,
abusing
the
wisdome
of
the
Serpent
to
deceive
man
.
See
Marbek's
Common-places
,
pag.
339.
At
the
creation
of
the
woman
(
which
was
the
last
particular
kind
of
all
Gods
creation
)
the
Angels
were
not
fallen
;
for
at
the
end
of
Gods
visible
creation
on
the
sixth
day
,
It
is
said
,
That
God
saw
all
that
he
had
made
,
and
loe
it
was
very
good
,
Gen.
1.
31.
From
this
Text
it
may
certainly
be
gathered
,
that
no
creature
was
yet
become
bad
;
and
therefore
that
the
Angels
were
not
fallen
when
the
woman
was
created
;
but
their
fall
was
presently
after
the
woman
was
created
and
given
in
mariage
to
Adam
;
all
which
was
done
without
the
borders
of
Paradise
,
but
then
God
intending
to
bring
them
into
Paradise
,
all
creatures
whom
Adam
had
named
as
their
Lord
were
to
attend
upon
him
,
and
then
God
gave
his
Angels
charge
also
to
atend
upon
them
(
as
I
have
formerly
noted
it
to
be
a
chief
part
of
their
office
,
from
Heb.
1.
14.
because
God
intended
to
dignifie
mans
nature
,
not
onely
above
all
his
visible
creatures
,
but
even
above
Angels
also
,
Heb.
2.
10.
But
the
Angels
not
knowing
Gods
eternal
Counsel
concerning
mans
dignity
,
which
should
be
so
much
advanced
through
Christ
,
dis-esteemed
man
(
as
being
made
but
of
the
basest
element
)
in
comparison
of
themselves
that
were
spirits
invisible
,
and
of
a
heavenly
nature
,
and
in
that
respect
they
refused
to
obey
Gods
positive
command
,
in
refusing
to
attend
upon
Adam
,
and
then
as
many
of
them
as
refused
that
service
and
station
in
which
God
had
set
them
,
were
by
Gods
justice
deprived
of
their
moral
perfections
,
and
are
ever
since
become
an
envious
company
to
mans
good
.
No
other
time
I
think
can
be
found
for
the
time
of
the
Angels
fall
,
but
this
,
as
I
have
formerly
noted
;
And
therefore
as
soon
as
God
had
brought
Adam
and
Eve
into
Paradise
,
and
all
creatures
both
visible
and
invisible
to
attend
him
,
then
that
number
of
the
Angels
that
fell
for
refusing
to
serve
man
,
took
speciall
notice
of
Gods
Command
and
Covenant
with
Adam
concerning
the
two
Trees
,
and
concerning
the
condition
of
his
nature
The
true
nature
of
the
first
Convenant
stood
in
obedience
,
or
in
disobedience
,
to
a
positive
,
and
not
to
a
moral
command
.
See
Bucan
.
in
his
10
Com.
place
,
and
in
his
15.
Com.
pl.
what
it
was
,
and
what
it
should
be
in
case
he
did
first
eat
of
the
Tree
of
life
,
or
what
it
should
be
,
in
case
he
did
first
eat
of
the
Tree
of
knowledge
of
good
and
evill
;
namely
,
that
his
nature
should
be
confirmed
in
his
created
perfections
for
ever
,
in
case
he
did
first
eat
of
the
Tree
of
life
;
but
in
case
he
did
first
eat
of
the
Tree
of
knowledge
of
good
and
evill
,
then
his
nature
should
dye
the
death
(
that
is
to
say
)
he
should
be
deprived
of
his
natural
perfections
wherein
he
was
created
.
Adams
Righteousnesse
(
saith
Bucanus
)
was
the
Righteousnesse
of
mans
nature
,
and
not
the
Righteousnesse
of
a
private
person
;
If
Adam
(
saith
he
)
had
stood
in
his
original
Righteousnesse
,
it
had
been
derived
to
all
his
posterity
;
and
saith
he
in
his
fifteenth
Common
place
;
Adams
Righteousnesse
was
not
so
much
personal
and
proper
to
him
,
as
natural
,
namely
,
as
it
was
common
to
all
mens
nature
which
were
originally
and
naturally
in
the
loyns
of
Adam
,
and
therefore
truly
original
,
and
so
consequently
in
case
of
disobedience
he
should
lose
his
original
righteousnesse
,
namely
his
natural
perfections
,
and
instead
of
it
should
be
possessed
with
a
corrupt
and
sinful
nature
to
all
posterity
.
I
say
the
fallen
Angels
did
take
special
notice
of
the
true
nature
of
this
first
Covenant
with
Adam
;
and
therefore
without
delay
they
did
presently
joyn
together
in
one
head
or
head-plot
to
beguile
the
woman
,
by
inticing
her
to
eat
of
the
forbidden
fruit
before
she
might
have
the
opportunity
to
eat
first
of
the
tree
of
life
;
and
the
better
to
effect
this
head-plot
of
theirs
,
they
did
first
reason
with
God
against
the
nature
of
Adam
(
as
they
did
afterwards
against
Job
)
saying
,
That
his
nature
was
not
more
perfect
than
theirs
was
by
creation
;
and
therefore
that
Adam
would
disobey
Gods
positive
command
as
they
had
done
,
if
they
might
have
but
leave
to
try
him
.
Now
God
being
a
cunning
and
compleat
Work-man
would
not
be
out-bidden
by
Sathans
brags
,
and
therefore
he
gave
Sathan
leave
to
do
his
worst
(
as
he
did
afterwards
give
him
leave
to
do
his
worst
to
Christ
)
for
he
knew
that
if
his
workmanship
should
fail
upon
the
triall
,
he
could
tell
how
to
mend
it
,
and
how
to
make
it
better
able
to
indure
the
triall
for
time
to
come
.
4
This
Adverb
[
Now
,
in
Gen.
3.
1.
]
hath
relation
to
the
time
when
the
devil
did
first
enter
into
the
body
of
the
subtill
Serpent
,
and
that
was
now
presently
without
any
delay
;
and
therefore
though
this
Serpent
was
but
a
brute
creature
without
any
naturall
power
,
to
speak
,
discourse
,
and
reason
with
an
intelligible
voyce
about
what
was
good
or
evill
,
yet
the
devill
had
received
such
a
power
and
commission
from
God
,
that
he
did
make
this
Serpent
to
be
his
lively
oracle
(
as
the
Angel
made
Balaams
Asse
to
be
his
)
and
therefore
in
as
much
as
the
Serpent
did
speak
and
discourse
with
Eve
,
it
is
an
infallible
proof
that
God
had
given
the
devill
leave
to
tempt
and
to
try
Adams
obedience
to
the
first
positive
Covenant
by
any
sleight
he
could
devise
(
as
he
did
after
give
the
devill
the
like
leave
to
tempt
Christ
for
forty
dayes
together
)
and
therefore
the
devils
head-plot
was
now
instantly
put
in
execution
without
any
delay
of
time
(
even
as
soon
as
the
Commandment
&
Covenant
concerning
the
two
Trees
was
given
)
he
did
enter
into
the
body
of
the
Serpent
,
and
did
actuate
the
tongue
of
the
Serpent
to
speak
his
mind
:
And
therefore
in
the
first
place
,
he
did
most
cunningly
preoccupy
the
womans
objection
;
yea
Moreover
(
said
he
)
Hath
God
indeed
said
ye
shall
not
eat
of
every
Tree
of
the
Garden
?
This
word
Moreover
sheweth
that
some
other
speech
of
the
womans
,
in
opposition
to
the
Serpent
,
had
gone
before
which
the
devill
did
now
answer
,
by
perswading
her
that
the
forbidden
fruit
was
therefore
detained
from
them
,
because
it
was
better
for
their
future
good
than
the
Tree
of
life
was
;
For
,
saith
the
Serpent
,
it
will
make
you
excell
in
all
kind
of
knowledge
like
God
.
To
this
insinuating
Interrogation
(
which
doubtlesse
the
woman
thought
to
be
no
other
but
the
voyce
of
some
good
Angel
or
servant
)
●he
maketh
this
reply
,
Of
the
fruit
of
the
Trees
of
the
Garden
we
may
eat
;
but
of
the
fruit
of
the
Tree
which
is
in
the
midst
of
the
Garden
,
God
hath
said
,
ye
shall
not
eat
of
it
,
neither
shall
ye
touch
it
,
lest
ye
dye
.
Then
the
good
Angel
in
the
Serpent
(
for
the
woman
knew
not
that
any
of
the
Angels
were
fallen
as
yet
)
said
to
the
woman
,
Ye
shal
not
dye
at
all
:
for
God
doth
know
that
in
the
day
ye
shall
eat
thereof
your
eyes
shall
be
opened
and
you
shall
be
as
[
](A56366-e115620-b)*
*
This
term
Gods
,
was
such
an
Equivocal
term
that
it
might
well
deceive
the
woman
,
for
she
could
not
conceive
it
to
have
an
evil
sense
from
a
good
Angel
as
she
thought
this
●o
be
;
but
she
was
deceived
,
for
it
was
a
fallen
Angel
that
spake
this
to
her
,
and
meant
that
she
should
be
as
Gods
,
namely
like
themselves
(
for
the
devils
are
called
Gods
,
1
Sam.
28.
13.
2
Cor.
4.
4.
1
Cor.
8.
5.
)
and
that
they
should
know
by
experience
(
as
they
did
what
good
they
should
lose
,
and
what
evill
they
should
get
,
by
eating
the
forbidden
fruit
;
but
the
woman
taking
this
voyce
of
the
Serpent
,
for
the
voyce
and
counsel
of
a
good
Angel
or
Servant
,
was
perswaded
that
her
eating
of
the
Tree
of
knowledge
of
good
and
evill
,
would
better
her
condition
,
for
the
woman
knew
that
their
state
and
condition
might
be
bettered
,
for
she
knew
that
her
eating
of
the
Tr●e
of
life
would
better
their
estate
,
because
it
was
ordained
to
confirm
them
in
their
created
perfections
;
and
in
that
respect
she
seeing
the
Tree
of
knowledge
to
be
good
,
for
meat
,
and
a
desi●e
to
the
eyes
,
and
a
tree
to
be
coveted
to
make
one
wise
,
did
take
and
eat
,
Gen
3.
6.
and
she
w●s
the
more
easily
beguiled
,
because
she
knew
not
that
any
of
the
Angels
were
fallen
;
Adam
c●uld
not
know
(
saith
P.
Martyr
)
by
reason
in
his
mind
that
the
Devil
was
fallen
at
first
;
or
else
(
saith
he
)
his
will
had
been
governed
by
his
mind
;
and
in
this
respect
Adam●
disobedience
is
called
but
a
stumble
,
which
may
happen
to
the
wisest
men
,
when
they
discern
not
the
b●ock
that
lyes
hid
in
their
way
;
and
so
the
first
offence
in
Rom.
5.
15.
is
translated
the
inco●siderate
stumble
(
by
good
Linguists
)
Adams
inte●rity
of
nature
was
such
by
creation
,
that
he
was
not
ignorant
of
any
moral
duty
,
and
therefore
he
could
not
wil
any
moral
evil
,
but
he
might
wil
to
eat
any
fruit
that
was
good
by
creation
;
It
was
not
a
sin
against
the
law
of
his
nature
so
to
will
,
and
therefore
in
ca●e
he
had
forborn
the
act
of
eating
the
forbidden
fruit
,
he
had
not
sinned
by
his
desire
to
eat
;
but
because
he
knew
not
that
any
of
the
Angels
were
fallen
,
he
could
not
but
think
that
the
Angel
that
spake
in
the
Serpent
,
had
received
some
new
Commission
from
God
to
perswade
him
to
eat
of
the
forbidden
fruit
for
his
best
good
;
and
after
this
sort
the
devil
in
the
old
Pro●het
perswaded
the
young
Prophet
to
eat
and
to
drink
in
his
house
,
though
the
young
Prophet
knew
that
Gods
pos●tive
command
was
to
the
contrary
,
It
is
likely
he
thou●ht
that
the
old
Prophet
had
received
some
new
commission
from
God
to
perswade
him
,
and
so
he
was
deceived
to
his
utter
ruine
and
death
,
1
King
.
13.
Gods
,
knowing
good
and
evill
.
And
thus
the
fallen
Angels
did
perswade
the
woman
that
she
should
excell
in
the
Theory
of
all
kind
of
knowledge
more
than
she
had
by
creation
,
if
she
did
but
once
taste
of
the
Tree
of
knowledge
of
good
and
evill
.
Now
mark
the
Devils
dexterity
,
how
cunningly
,
and
how
speedily
he
fitted
his
temptation
to
the
womans
liking
:
First
,
It
was
most
suitable
to
her
natural
appetite
of
eating
.
Secondly
,
It
was
most
suitable
to
her
naturall
desire
of
attaining
a
further
degree
of
knowledge
,
which
she
might
desire
,
and
she
knew
that
she
might
also
attain
it
,
if
she
had
but
first
eaten
of
the
Tree
of
life
;
The
Devill
knew
the
operation
of
the
forbidden
fruit
,
better
than
Adam
and
Eve
could
do
as
long
as
they
stood
in
their
unconfirmed
condition
.
but
the
devill
under
the
pretence
of
being
an
Angel
of
light
,
and
of
being
her
faithfull
servant
(
in
wishing
her
to
eat
of
this
fruit
for
her
good
)
deceived
her
,
for
he
knew
the
operation
of
the
forbidden
fruit
by
his
own
spiritual
death
,
better
than
Adam
&
Eve
could
do
as
yet
,
namely
as
long
as
they
stood
unconfirmed
;
for
the
Devill
knew
what
that
evill
was
by
experience
,
which
Adam
and
Eve
could
not
so
well
know
untill
they
had
eaten
;
they
knew
that
the
Tree
of
knowledge
was
called
the
Tree
of
evil
death
,
and
that
it
was
death
to
eat
of
it
;
and
this
they
might
have
known
more
fully
in
the
Theory
of
it
,
had
they
but
known
of
the
fall
of
the
Angels
before
they
had
eaten
,
but
God
was
pleased
to
conceal
the
fall
of
the
Angels
from
them
,
and
to
let
them
do
their
worst
to
make
Adam
fall
,
because
he
knew
how
to
bring
a
greater
good
out
of
it
at
last
,
than
if
they
had
stood
still
in
their
integrity
.
5
The
Adverb
[
Now
]
hath
relation
to
the
time
when
the
woman
disobeyed
,
namely
it
was
now
before
she
had
tasted
any
other
fruit
in
the
Garden
:
This
time
of
her
eating
I
have
at
large
explained
in
my
second
Reason
,
and
therefore
do
refer
the
Reader
thither
.
But
there
are
severall
things
to
be
marked
in
the
dexterity
of
the
Devill
in
taking
hold
of
the
very
first
opportunity
of
time
to
speed
his
temptation
.
1
He
beguiled
the
womans
apprehension
on
the
sudden
,
by
The
Dev●●●as
exceedir
●
nimble
●
speed
h●●
temptat●●n
,
and
the●●fore
he
comp●sed
many
a●●
together
●
basten
th●
act
of
Adams
disobedient
eating
.
his
specious
,
though
deceitful
perswasions
,
for
he
perswaded
her
it
was
for
her
greatest
good
to
eat
of
the
Tree
of
knowledge
,
and
thereby
he
presented
the
greatest
amity
to
her
that
might
be
in
a
faithfull
servant
.
2
He
did
at
the
same
instant
climb
the
tree
(
for
Serpents
have
a
nimble
faculty
to
climb
trees
)
and
made
choice
of
the
fairest
fruit
,
and
then
he
presented
it
to
the
woman
that
she
might
view
it
,
and
look
upon
it
.
3
By
this
means
he
gained
her
natural
appetite
to
it
;
for
the
Text
saith
,
She
saw
it
was
good
for
meat
,
and
that
it
was
a
desire
to
her
eyes
,
and
that
it
was
a
tree
to
be
coveted
to
make
one
wise
.
And
thus
by
this
means
her
deceitfull
servant
got
in
upon
her
.
4
Upon
this
advice
of
her
faithfull
servant
she
took
thereof
and
did
eat
.
5
As
soon
as
she
was
gained
to
the
will
of
Sathan
,
then
at
the
same
time
he
made
her
his
instrument
to
gain
her
husband
,
as
soon
therefore
as
she
had
tasted
of
the
forbidden
fruit
she
reached
out
her
hands
,
and
gave
some
of
it
to
her
husband
,
and
he
did
eat
without
any
suspicion
of
hurt
from
her
that
was
given
to
him
to
be
a
meet
helper
;
and
her
act
of
giving
was
prevalent
with
him
,
because
instead
of
telling
him
that
death
was
in
her
eating
,
she
used
words
of
perswasion
,
as
it
is
most
evident
,
because
he
is
said
to
hearken
unto
the
voice
of
his
wife
,
Gen.
3.
17.
and
then
the
eyes
of
them
both
were
opened
,
and
then
they
knew
that
they
were
naked
;
afore
this
they
knew
that
they
were
naked
without
cloaths
,
and
yet
they
were
not
ashamed
,
because
their
created
nakednesse
was
covered
and
adorned
with
pure
created
qualities
,
Gen.
3.
7.
Gen.
2.
25.
But
now
the
case
of
their
nakednesse
was
altered
by
the
justice
of
God
,
for
Gods
determinate
sentence
was
,
In
the
day
thou
eatest
thereof
,
thou
shalt
dye
the
death
;
and
this
death
was
formally
executed
upon
them
,
according
to
the
time
and
manner
threatned
;
and
now
Adam
knew
what
evil
was
,
and
what
death
was
,
experimentally
,
as
the
fallen
Angels
did
,
for
now
they
were
made
naked
and
bare
of
their
pure
created
qualities
.
A
digression
to
shew
that
the
death
threatned
in
Gen.
2.
17.
was
executed
●e
death
●●●●atned
in
●●●
.
2.
17.
was
e●●●uted
on
m●●
nature
in
thr●●
degrees
.
on
mans
nature
in
three
degrees
.
Consider
that
the
first
Covenant
was
made
with
Adam
concerning
mans
nature
in
general
,
as
I
have
formerly
noted
,
and
accordingly
did
God
execute
that
death
upon
Adams
nature
,
as
it
was
the
original
of
mans
nature
in
general
.
1
Therefore
as
Paul
speaketh
,
They
were
deprived
of
the
glorious
Image
of
God
,
Rom.
3.
23.
And
this
deprivation
,
saith
M.
Perkins
,
was
inflicted
by
God
as
a
deserved
punshment
for
the
sin
of
Adam
;
and
See
P●●ins
on
the
Cred.
p.
162.
See
.
P.
Martyr
in
Rom
5
▪
and
B●●an
.
in
his
Com.
pl.
p.
104.
this
losse
of
Gods
Image
saith
Peter
Martyr
,
was
from
the
justice
of
God
;
and
I
find
it
commonly
held
by
other
eminent
Divines
,
that
God
for
the
sin
of
Adam
took
away
his
created
perfections
from
Adam
(
as
he
took
away
his
spirit
of
Government
from
Saul
,
because
he
spared
Agag
,
against
Gods
positive
Command
,
1
Sam.
16.
14.
)
for
they
were
not
yet
confirmed
,
and
therefore
they
were
but
lent
him
in
case
he
disobeyed
;
but
the
Graces
of
Gods
Spirit
,
which
Christ
hath
purchased
for
the
Re-creation
of
the
Elect
after
Gods
Image
,
cannot
now
be
utterly
lost
by
the
commission
of
many
sins
,
because
they
are
purchased
to
be
confirmed
to
them
,
and
not
to
fail
untill
they
come
to
the
fruition
of
an
eternal
Paradise
in
heaven
.
The
Image
of
God
wherewith
Adams
Nature
was
adorned
,
would
have
kept
him
,
and
all
his
Posterity
for
ever
from
death
,
if
he
had
but
first
eaten
of
the
Tree
of
Life
;
but
because
he
did
first
eat
of
the
forbidden
Fruit
,
he
was
deprived
of
Gods
Image
;
And
then
secondly
,
Death
in
Sin
fell
upon
his
Nature
.
When
the
Souls
of
men
are
Created
and
placed
in
their
Bodies
,
(
saith
Mr.
Perkins
)
God
forsakes
them
not
in
regard
of
their
substance
,
or
faculties
of
their
Soul
,
but
only
in
respect
of
his
See
Perkins
on
the
Creed
,
p.
162.
own
Image
,
whereof
the
Soul
is
deprived
.
And
he
asketh
this
question
,
How
can
the
Soul
dye
the
second
Death
?
His
answer
is
,
That
the
Soul
dyeth
not
by
being
utterly
abolished
,
but
because
it
is
as
though
it
were
not
;
and
because
it
ceaseth
to
be
in
respect
of
Righteousnesse
,
and
Fellowship
with
God
;
and
indeed
(
saith
he
)
this
is
the
death
of
all
deaths
,
when
the
Creature
hath
subsisting
and
being
,
and
yet
is
deprived
of
all
comfortable
fellowship
with
God
.
2
The
second
degree
of
that
Death
threatned
in
Gen.
2.
17.
was
death
in
sin
,
and
this
death
fell
upon
Adams
nature
at
the
very
See
Perkins
in
the
right
way
of
dying
wel
.
instant
,
as
soon
as
God
had
substracted
his
Image
from
him
;
for
we
see
by
experience
,
that
as
soon
as
the
God
of
Nature
hath
substracted
the
light
of
the
Sun
from
our
Horizon
,
there
remains
nothing
but
obscure
darkness
,
and
then
no
Artificers
,
nor
Scholars
can
work
,
or
write
after
their
Masters
perfect
Copy
,
but
instead
thereof
,
they
work
,
and
act
irregularly
,
and
transgress
against
their
Masters
copy
;
Even
so
,
as
soon
as
God
in
Justice
had
substracted
the
Light
and
Life
of
his
Image
from
Adam
,
what
remained
but
obscure
darkness
in
his
minde
,
and
then
what
could
he
do
else
but
think
and
act
irregularly
,
and
that
continually
,
as
long
as
he
did
continue
in
that
darkness
?
and
this
darkness
after
the
light
it self
is
mystically
applied
to
mans
corrupt
estate
,
Eph.
4.
18.
Eph.
5.
8.
being
alienated
from
the
life
of
God
.
Eph.
2.
1.
When
the
Soul
is
deprived
of
Gods
Image
,
saith
Mr.
Perkins
,
then
follows
a
defect
,
or
want
of
righteousness
,
and
I
may
also
say
,
then
follows
a
natural
proness
to
all
kinde
of
iniquity
,
so
that
the
very
thoughts
and
imaginations
of
the
heart
are
only
evil
,
and
that
continually
,
and
this
frame
is
called
Original
sin
to
us
,
though
Adams
Original
sin
was
his
actual
eating
of
the
forbid-Fruit
;
and
this
is
the
second
degree
of
that
death
threatned
in
Gen.
2.
17.
3
A
third
degree
of
that
death
was
,
that
Adam
was
now
under
the
power
and
slavery
of
Satan
(
which
had
the
power
of
death
,
Heb.
2.
14.
)
to
do
his
wil
and
pleasure
in
all
things
to
the
full
,
and
to
be
under
the
power
of
a
Tyrant
is
death
,
Psal.
18.
4.
But
it
pleased
God
in
his
eternal
Counsel
and
Providence
to
provide
Jesus
Christ
to
take
possession
of
the
world
as
the
right
Heir
of
it
,
as
soon
as
Adam
fel
,
and
so
to
uphold
all
things
by
the
word
of
his
power
,
Heb.
1.
2
,
3.
by
which
means
both
Satans
power
,
tyranny
,
and
malice
,
and
mans
corrupt
desires
and
endeavours
are
restrained
,
and
ordered
so
,
that
now
they
cannot
do
that
wickedness
which
else
they
would
do
;
and
were
it
not
for
See
Capel
on
Tempt
.
p.
55
,
56.
and
see
more
in
ch.
3.
in
R.
2.
this
Government
of
Christ
at
the
instant
of
Adams
fall
,
no
man
can
imagine
what
destructive
mischiefs
would
have
faln
at
that
very
instant
upon
the
whole
Creation
,
which
was
the
very
thing
that
Satan
aimed
at
in
his
temptation
;
but
blessed
be
God
that
provided
Jesus
Christ
against
that
time
of
need
.
But
after
this
digression
in
setting
out
the
degrees
of
the
first
Spiritual
death
,
as
it
must
be
understood
,
in
Gen.
2.
17.
I
will
now
return
to
speak
a
little
more
of
the
Devils
speech
and
subtilty
,
in
deceiving
the
Woman
,
and
in
making
her
his
instrument
to
deceive
Adam
;
The
Devil
did
not
deal
with
the
Woman
about
any
Morall
disobedience
(
as
he
did
with
Christ
,
after
he
had
tried
him
with
many
other
temptations
for
forty
days
together
)
for
he
knew
that
Adams
nature
was
framed
after
Gods
Image
in
respect
of
Moral
perfection
,
but
he
deals
with
her
about
positive
commands
only
,
for
he
knew
that
she
was
not
so
perfect
in
the
knowledge
of
those
things
by
Creation
,
as
she
was
in
all
Moral
things
;
he
knew
that
the
Woman
was
ignorant
as
yet
of
the
positive
Law
that
was
given
to
the
Angels
to
attend
upon
them
,
(
as
the
visible
Creatures
were
,
)
for
they
being
Spirits
,
their
motions
and
actions
were
not
subject
to
be
discerned
by
bodily
senses
,
and
in
that
respect
also
Eve
was
ignorant
of
their
disobedience
and
fall
,
and
she
was
also
ignorant
that
they
had
obtained
leave
of
God
to
tempt
her
about
the
Tree
of
Knowledge
(
which
was
a
thing
indifferent
in
its
own
nature
to
be
eaten
,
or
refused
)
but
if
the
Woman
had
but
known
of
these
things
,
then
her
Moral
and
Natural
wisdome
would
have
fortified
her
will
against
all
Satans
temptations
whatsoever
;
for
we
see
by
the
example
of
Christ
,
that
when
the
Devil
did
perswade
him
by
Peters
tongue
to
pitty
himself
,
and
not
to
go
to
Ierusalem
to
suffer
,
then
Christ
could
not
be
deceived
by
his
perswasions
,
because
he
knew
that
Peters
tongue
was
acted
by
Satan
,
and
therefore
hee
said
unto
Peter
,
Get
thee
behind
me
Satan
,
thou
art
an
offence
unto
me
,
Mat.
16.
23.
but
for
the
manner
of
this
knowledge
,
the
Woman
could
not
call
this
Angel
Satan
,
and
therefore
she
could
not
resist
so
stedfastly
,
as
else
doubtless
she
would
have
done
;
yea
,
if
the
Angels
that
fell
had
but
known
of
Mans
glory
by
Gods
election
in
Christ
,
they
would
not
have
refused
to
serve
man
,
for
in
this
manner
the
Apostle
doth
reason
about
the
Sin
of
the
Princes
of
this
World
,
had
they
but
known
(
saith
he
)
of
the
hidden
Wisdom
of
God
,
which
he
ordained
before
the
world
unto
our
glory
,
they
would
not
have
Crucified
the
Lord
of
glory
,
2
Cor.
2.
7
,
8.
so
I
may
say
of
the
Womans
Fall
,
if
she
had
but
known
of
the
fall
of
Angels
,
she
would
not
have
been
deceived
by
the
Serpent
.
But
because
the
Woman
was
ignorant
of
those
positive
Secrets
(
and
God
was
pleased
not
to
reveal
them
to
her
as
yet
)
she
was
deceived
,
and
then
she
was
easily
made
Satans
Instrument
to
deceive
her
Husband
;
and
then
they
did
experimentally
know
that
some
of
the
Angels
were
faln
,
and
that
they
had
leave
of
God
to
tempt
them
,
and
that
the
Devil
was
a
Liar
,
and
a
Murtherer
from
the
beginning
,
Joh.
8.
44.
The
Syriack
on
the
word
Beginning
,
is
Men
Breshith
,
that
is
,
by
all
Rabbins
,
within
the
days
of
Creation
,
and
saith
Mr.
Perkins
,
Our
Saviour
calls
See
Perkins
on
the
Creed
.
the
Devil
a
Man-slayer
from
the
beginning
,
not
from
the
beginning
of
the
Creation
,
or
of
Time
,
but
of
Man
;
and
seeing
(
saith
he
)
it
is
the
nature
of
the
Devil
to
shew
his
malice
(
against
Man
)
with
out
ceasing
,
no
doubt
but
he
took
the
first
occasion
that
might
possible
be
had
to
bring
man
to
the
same
Damnation
with
himself
.
And
why
is
the
Devil
said
to
go
up
and
down
,
or
to
walk
a-about
,
seeking
whom
he
may
devour
,
like
a
roaring
Lion
?
but
to
express
his
speedy
diligence
in
his
first
temptation
,
as
well
as
in
his
after
temptations
?
1
Pet.
5.
8.
And
why
is
the
Devil
called
the
Old
Serpent
,
Revel.
12.
but
from
his
ancient
deceiving
of
the
understanding
and
will
of
our
first
Parents
?
And
why
is
he
said
to
have
the
power
of
Death
?
Heb.
2.
14.
but
from
his
first
prevailing
temptation
,
in
prevailing
with
our
first
Parents
to
eat
of
the
forbidden
Fruit.
Why
is
hee
called
the
subtile
Serpent
?
Gen.
3.
1.
but
from
his
subtilty
in
deceiving
Eve
,
while
she
was
a
Virgin
,
2
Cor.
11.
3.
And
thus
Adam
in
Honour
(
Created
after
Gods
Image
)
understood
not
(
for
as
yet
he
understood
not
that
any
of
the
Angels
were
become
Devils
,
or
that
they
spake
with
the
tongue
of
the
Serpent
)
he
was
like
the
Beasts
that
perish
,
Psal.
49.
20.
Adam
did
not
lodge
a
night
in
Honour
,
Psal.
49.
12.
for
hee
was
deprived
of
the
glorious
Image
of
God
,
namely
,
of
his
Moral
and
Natural
perfections
,
before
night
came
.
Theophilact
saith
,
As
man
was
formed
the
sixth
day
,
and
did
eat
of
the
forbidden
Fruit
at
the
sixth
hour
;
so
Christ
healing
the
Fall
,
was
fastned
to
the
Tree
the
sixth
day
,
and
the
sixth
hour
.
Austin
also
is
of
opinion
,
that
Adam
stood
in
his
innocency
but
six
hours
only
.
From
all
this
Discourse
in
this
reason
,
though
it
be
long
,
because
I
have
interlaced
several
collateral
considerations
,
yet
(
I
hope
profitable
to
the
understanding
of
the
weaker
sort
)
this
Conclusion
follows
,
That
the
Devil
had
not
deserved
the
name
of
a
subtile
Serpent
,
if
he
had
not
presently
,
and
without
delay
,
(
namely
as
soon
as
Adam
had
received
the
Commandement
,
to
eat
of
all
the
Trees
in
the
Garden
,
and
of
the
Tree
of
Life
above
the
rest
)
brought
him
by
his
subtilty
to
eat
of
the
Tree
of
Knowledge
of
good
and
Evil
in
the
first
place
,
before
he
had
so
much
liberty
as
to
go
first
to
the
Tree
of
Life
;
for
the
Devil
knew
that
if
Adam
had
had
but
a
little
time
free
from
his
temptation
,
his
created
Wisdome
was
such
,
that
he
would
have
eaten
of
the
Tree
of
Life
in
the
first
place
,
and
then
the
Devil
had
not
deserved
the
name
of
a
subtile
Serpent
;
but
because
the
Devil
by
his
speedy
subtilty
brought
our
first
Parents
to
eat
of
the
forbidden
Fruit
in
the
first
place
,
before
they
had
liberty
in
the
day
of
their
Creation
,
to
eat
of
the
Tree
of
Life
,
therefore
it
follows
,
-
1
That
the
Devil
hath
justly
deserved
the
name
of
a
subtile
Serpent
.
-
2
Hence
it
also
follows
,
that
the
Sabbath
was
not
ordained
in
the
time
of
Adams
innocency
,
but
after
his
Fall
.
Reas.
5.
Adam
fell
in
the
day
of
his
Creation
,
because
he
fell
The
Woman
fell
while
she
was
a
Virgin
,
therefore
Adam
fell
in
the
day
of
his
Creation
.
while
the
Woman
was
a
Virgin
,
namely
before
he
knew
her
after
the
manner
of
all
flesh
.
If
Adam
and
Eve
had
slept
but
one
night
together
in
their
innocency
,
doubtlesse
in
wisdome
they
would
not
have
omitted
the
act
of
Generation
.
1
Because
the
desire
of
begetting
Children
to
increase
the
kinde
is
not
only
something
Natural
,
but
it
is
the
most
natural
thing
in
the
world
.
2
And
more
especially
,
because
it
was
laid
upon
him
by
God
as
a
necessary
duty
;
for
God
inforced
his
obedience
to
that
act
by
an
expresse
command
,
saying
,
Be
fruitfull
,
and
multiply
,
and
fill
the
earth
,
Gen.
1.
28.
Hence
it
follows
,
1
That
they
would
not
have
omitted
the
act
of
Generation
as
soon
as
they
had
a
fit
opportunity
,
which
they
should
have
had
if
they
had
slept
but
one
night
together
in
their
innocency
.
2
If
they
had
but
once
done
the
act
it
would
doubtless
have
taken
effect
,
for
God
had
promised
to
bless
it
,
and
to
make
it
powerful
,
(
there
cannot
be
any
barreness
in
innocency
)
and
then
Adam
should
have
begotten
,
and
Eve
should
have
conceived
their
first-born
Cain
without
sin
;
But
the
Scripture
doth
tell
us
,
that
never
any
man
was
so
conceived
and
born
but
Jesus
Christ
alone
,
(
whose
conception
was
not
by
the
ordinary
way
of
generation
between
Man
and
Woman
,
but
by
the
mighty
power
of
the
Holy
Ghost
)
hence
it
follows
,
1.
That
the
Serpent
had
seduced
the
Woman
before
she
knew
her
Husband
after
the
manner
of
all
flesh
.
And
2.
Hence
it
follows
,
That
she
was
seduced
in
the
very
day
of
her
creation
.
Master
Calvin
saith
,
If
they
had
stood
but
a
short
time
,
the
See
Calv.
on
Gen.
3.
6.
Blessing
of
God
had
not
been
in
vain
for
propagation
.
And
Paul
may
wel
allude
to
Eves
being
deceived
by
the
Serpent
,
even
whiles
she
was
a
Virgin
,
for
he
writeth
thus
to
the
Corinthians
,
I
have
espoused
you
to
one
Husband
,
that
I
might
present
you
a
chast
Virgin
to
Christ
;
but
I
fear
,
lest
by
any
means
,
that
as
the
Serpent
beguiled
Eve
,
so
your
minds
should
be
corrupted
,
2
Corinth.
11.
1
,
2.
The
Apostle
compares
the
guiles
of
false
Teachers
to
the
guiles
of
Satan
,
and
he
compares
their
sincere
mindes
,
as
long
as
they
kept
fast
to
the
Truth
,
to
the
Virgin
Evt
,
for
so
long
as
they
kept
their
mindes
unpolluted
with
false
Doctrin
,
they
were
Virgin-like
;
but
as
Eve
the
Virgin
was
beguiled
,
and
defiled
by
Satans
fair
but
false
Doctrin
;
so
the
Apostle
feared
lest
their
minds
should
be
corrupted
,
by
the
fair
though
false
Doctrin
of
their
false
Teachers
,
from
that
plainesse
that
is
towards
Christ
,
for
the
Tempter
did
tempt
them
by
many
seducing
Teachers
,
1
Thessal.
3.
5.
and
the
Spirit
(
saith
the
Apostle
)
speaketh
evidently
,
that
in
the
latter
days
,
(
namely
in
the
days
of
the
Gospel
)
some
should
depart
from
the
Faith
,
giving
heed
to
seducing
Spirits
,
and
Doctrins
of
Devils
,
1
Tim●thy
4.
1.
as
the
Virgin
Eve
once
did
.
Erasmus
maketh
this
Comparison
;
As
Evah
a
Virgin
married
and
undefiled
,
beleeved
the
speech
of
the
Serpent
,
brought
forth
Disobedience
and
Death
;
so
many
a
Virgin
married
and
undefiled
,
beleeved
the
Angel
,
brought
forth
Obedience
and
Life
.
Conclusion
.
Having
proved
hitherto
by
five
Reasons
,
that
Adam
fell
in
the
day
of
his
Creation
,
it
follows
by
good
consequence
,
That
the
Sabbath
was
not
ordained
in
the
time
of
Adams
Innocency
,
but
after
his
Fall
.
CHAP.
II.
Proving
by
three
Reasons
that
Adam
was
Re-created
in
the
very
same
day
in
which
he
was
Created
and
Fell.
1.
IT
is
evident
to
me
that
Adam
was
Re-created
in
the
very
self-same
day
in
which
he
was
created
and
sell
,
by
the
order
of
Reason
1
Gods
dealing
with
him
immediately
after
his
Fall
.
For
immediately
after
he
had
bitten
of
the
forbidden
fruit
,
and
was
thereby
dead
in
corruption
and
sin
from
the
life
of
Gods
Image
in
which
he
was
created
,
Then
God
of
his
rich
mercy
came
to
him
in
the
[
](A56366-e117500-b)*
*
The
c●ol
(
or
wind
)
of
the
day
means
the
Eventide
as
the
Seventy
translate
it
,
which
begins
at
Mid-day
,
for
the
Evening
begins
when
the
Sun
begins
to
decline
,
and
then
there
doth
usually
arise
a
cooling
wind
(
called
a
Sea-turn
)
which
the
God
of
nature
hath
ordained
to
cool
the
air
in
hot
Countries
.
cool
(
or
in
the
wind
)
of
the
same
day
,
Gen.
3.
8.
to
confer
with
him
,
and
to
enquire
of
him
into
what
state
and
condition
he
had
brought
himself
by
eating
of
the
forbidden
fruit
,
saying
unto
him
by
way
of
Query
,
Adam
,
Where
art
thou
?
not
in
what
particular
place
art
thou
?
(
as
some
ignorant
persons
do
understand
it
,
for
God
was
come
to
the
very
place
where
Adam
was
,
)
But
into
what
case
hast
thou
brought
thy self
by
eating
of
the
forbidden
fruit
?
And
unto
this
searching
Query
,
Adam
made
a
plain
Answer
,
saying
in
ver.
10.
I
heard
thy
voyce
walking
in
the
Garden
,
and
I
was
afraid
;
and
because
I
was
naked
of
thy
Image
in
which
I
was
created
,
I
hid
my self
.
This
plain
Answer
of
Adam
doth
imply
two
things
;
1
His
fear
of
Gods
wrath
.
2
The
Reason
of
it
.
1
His
fear
of
Gods
wrath
in
these
words
,
I
heard
thy
voyce
walkking
in
the
Garden
;
the
word
implies
,
That
it
walked
along
by
him
like
roaring
Thunder
among
the
trees
of
the
Garden
.
And
with
such
a
dreadfull
voice
Christ
manifested
himself
to
the
Israelites
,
when
he
gave
the
Law
at
Mount
Sinai
to
awaken
and
over-aw
their
sinful
consciences
,
as
Gen.
3.
8.
compared
with
Ex.
19.
16.
doth
manifest
and
explain
the
matter
;
and
in
this
respect
the
dreadfull
voice
of
Thunder
is
called
Gods
voice
,
Psal.
29.
3.
And
this
dreadfull
voice
of
God
did
so
terrifie
his
guilty
conscience
,
that
it
forced
Adam
to
say
,
I
heard
thy
voice
walking
like
Thunder
in
the
Garden
,
and
I
was
afraid
;
for
the
guilt
of
his
conscience
told
him
that
he
had
grievously
transgressed
against
Gods
positive
command
in
eating
of
the
forbidden
fruit
.
2
He
gives
another
reason
why
he
hid
himself
among
the
trees
of
the
Garden
,
namely
because
I
was
naked
both
in
body
and
soul
of
my
created
qualities
,
and
therefore
I
hid
my self
among
the
trees
of
the
Garden
.
And
thus
Adams
conscience
was
convinced
of
his
sin
,
and
terrified
with
Gods
dreadfull
voice
of
inquiry
concerning
his
sin
and
guilt
,
and
thereupon
he
made
a
plain
confession
,
That
he
was
afraid
,
and
that
he
hid
himself
because
he
was
naked
.
The
Text
runs
thus
,
in
Gen.
3.
8.
They
heard
the
voice
of
the
Lord
God
walking
in
the
Garden
in
the
cool
(
or
in
the
wind
)
of
the
day
:
And
Adam
and
his
wife
hid
themselves
from
the
presence
of
the
Lord
God
among
the
trees
of
the
Garden
,
vers.
9.
And
the
Lord
God
called
unto
Adam
,
and
said
unto
him
,
Where
art
thou
?
vers.
10.
And
he
said
,
Who
told
thee
that
thou
wast
naked
?
Hast
thou
eaten
of
the
Tree
whereof
I
commanded
thee
that
thou
shouldest
not
eat
?
And
by
this
searching
Q●ery
,
Adam
,
Where
art
thou
?
Adam
was
convinced
,
and
terrified
with
the
sense
of
his
sin
,
and
with
the
dread
of
Gods
wrath
;
and
when
he
saw
that
he
could
by
no
means
escape
it
,
he
made
a
plain
confession
of
his
sin
and
misery
,
and
that
he
hid
himself
,
because
he
was
naked
of
Gods
Image
,
and
subject
to
inordinate
lusts
,
and
thereupon
to
shame
and
horror
of
conscience
;
and
●n
like
sort
it
is
said
that
Aaron
made
the
people
naked
to
their
shame
when
he
made
a
Molten
Calf
for
them
to
worship
as
a
God
,
Exod.
32.
25.
for
by
that
sin
God
was
departed
from
them
,
and
so
they
were
made
naked
both
of
Gods
graces
,
and
of
Gods
protection
,
and
the
like
is
expressed
in
Rev.
3.
●8
.
Rev.
16.
15.
Ezek.
16.
22.
Hos.
2.
3.
2
Cor.
5.
3.
God
did
purposely
enter
into
a
parly
and
communication
with
Adam
,
that
thereby
he
might
prepare
him
for
a
Reconciliation
,
saying
to
him
in
ver.
11.
Who
told
thee
that
thou
art
naked
?
By
this
and
the
former
searching
Queries
,
God
was
pleased
to
help
Adam
to
search
himself
the
more
deeply
,
and
to
affect
him
the
more
throughly
with
the
sight
of
his
sin
,
and
with
the
sense
of
his
miserable
spiritual
death
in
sin
,
because
he
intended
to
shew
him
mercy
;
but
the
Lord
did
not
propound
any
such
searching
Queries
to
the
fallen
Angels
,
because
he
intended
not
to
shew
any
merciful
Attonement
or
Reconciliation
to
them
,
though
notwithstanding
he
hath
shewed
some
common
mercy
to
them
in
that
he
hath
not
sunk
them
into
the
lowest
hell
as
yet
,
Mat.
8.
29.
But
judgement
without
Mercy
to
them
he
hath
deferred
till
the
Day
of
Judgement
,
2
Pet.
2.
4.
2
Thes.
1.
9.
And
these
searching
queres
made
Adam
and
Eve
to
answer
(
as
those
that
are
deeply
convinced
,
and
humbled
in
the
sight
and
sense
of
their
Spiritual
nakednesse
and
misery
)
that
they
had
eaten
of
the
forbidden
Fruit
;
and
they
freely
confessed
(
without
any
extenuation
)
after
what
manner
they
were
brought
unto
it
;
The
woman
(
saith
Adam
,
in
vers.
12.
)
which
thou
gavest
to
be
with
me
,
she
gave
me
of
the
tree
,
and
I
did
eat
;
even
she
that
was
made
of
my
Rib
,
and
she
that
thou
gavest
to
be
a
meet
Helper
unto
me
,
Gen.
3.
12
▪
Gen.
3.
13.
she
gave
it
unto
me
,
and
therefore
I
took
it
from
her
hand
,
(
from
whom
I
could
suspect
no
hurt
)
and
did
eat
.
And
the
Lord
said
unto
the
Woman
,
what
is
this
that
thou
hast
done
?
or
,
why
hast
thou
done
this
?
And
the
Woman
said
,
The
Serpent
(
whom
thou
gavest
to
attend
upon
us
,
as
a
diligent
and
faithful
servant
)
beguiled
me
,
and
I
did
eat
,
ver.
13.
I
thought
the
Serpent
had
been
acted
by
a
good
Angel
,
that
could
not
perswade
to
sin
;
and
by
this
word
Beguiled
the
woman
comprehended
the
whole
manner
and
order
of
the
Devils
deceitful
temptation
.
Some
Interpreters
I
grant
do
conceive
,
That
Adam
and
Eve
in
their
several
answers
,
did
not
make
a
plaine
confession
,
but
did
rather
labour
to
extenuate
their
sin
,
by
posting
it
off
from
themselves
to
others
,
but
all
circumstances
considered
,
their
answers
and
confessions
must
needs
be
plain
and
naked
,
or
else
they
had
not
been
fit
to
imbrace
the
means
of
Reconciliation
which
God
was
now
pleased
to
manifest
unto
them
.
And
therefore
without
delay
God
did
first
curse
the
Serpent
,
as
it
was
the
Devils
instrument
,
in
vers.
14.
and
then
secondly
,
he
curseth
the
Devil
himself
,
in
ver.
15.
saying
,
I
will
put
enmity
between
thee
and
the
Woman
,
and
between
thy
seed
and
her
seed
;
He
,
even
He
,
shall
break
thy
head
,
and
thou
shalt
peirce
Him
in
the
foot-soals
.
Thus
God
did
threaten
the
Devil
in
the
Serpent
,
namely
,
to
break
in
peeces
his
subtil
Head-plot
by
the
work
of
Redemption
and
Reconciliation
,
which
should
be
wrought
by
the
Seed
of
this
Woman
,
which
the
Devil
had
poysoned
and
corrupted
,
thinking
thereby
to
destroy
all
Man-kinde
that
should
come
of
her
to
the
end
of
the
World
;
but
God
threatned
the
Devil
to
break
this
Head-plot
of
his
,
and
that
he
woud
put
such
an
enmity
in
the
Seed
of
the
Woman
against
him
and
his
seed
,
as
should
prevail
,
and
bring
them
all
to
a
deeper
ruine
at
last
;
and
as
God
did
thus
curse
the
Devils
Head-plot
to
ruinate
it
by
the
Seed
of
the
Woman
,
in
the
hearing
and
presence
of
Adam
and
Eve
(
to
whom
it
was
a
Prophetical
Prediction
and
a
Promise
)
so
questionlesse
he
did
not
fail
to
instruct
them
more
fully
herein
,
and
after
what
manner
this
Seed
of
the
Woman
should
break
the
Devils
Head-plot
,
namely
,
that
through
Death
he
should
destroy
him
that
had
the
power
of
Death
,
that
is
the
Devil
,
Hebr.
2.
14.
and
that
he
should
spoil
Principalities
and
Powers
,
and
make
a
shew
of
them
openly
,
triumphing
over
them
in
his
Death
on
the
Crosse
,
Col.
2.
15.
for
he
overcame
him
that
had
the
power
of
Death
by
Death
,
for
his
Soul
was
not
separated
from
his
Body
by
the
power
of
Satan
,
and
his
instruments
,
and
by
the
power
of
their
tortures
,
but
by
his
own
power
,
and
in
that
respect
his
death
was
accepted
of
God
as
a
propitiatory
Sacrifice
of
Attonement
,
and
reconciliation
.
This
good
news
of
a
Reconciliation
by
this
means
was
no
doubt
heartily
welcome
to
poor
dejected
Adam
and
Eve
;
they
being
fully
lost
and
condemned
in
their
own
Consciences
,
did
out
of
doubt
receive
this
Prophetical
demonstration
of
their
Redemption
,
and
Reconciliation
,
wi●h
all
gladness
and
joyfulness
of
Spirit
,
for
true
humbled
sinners
are
fit
to
take
down
such
Cordials
with
joyfulness
,
and
God
was
pleased
to
open
their
minds
and
hearts
to
beleeve
in
this
Seed
of
the
Woman
,
and
to
imbrace
this
blessed
means
of
their
Reconciliation
by
his
Death
and
Sacrifice
,
which
he
should
accomplish
in
due
time
,
even
then
when
the
Devil
should
peirce
him
in
the
Foot-soals
upon
the
Crosse
,
and
by
this
means
God
was
pleased
to
Re-create
Adam
and
Eve
in
the
cool
of
the
same
day
wherein
they
were
created
and
fell
.
Reas.
2
Secondly
,
it
is
evident
that
Adam
and
Eve
were
re-created
Adam
d●th
testifie
that
he
was
R●c●eated
in
the
day
of
his
Creation
and
Fall
,
by
giving
his
wife
the
new
name
●evah
,
life
.
in
the
da●
of
their
Creation
and
Fall
,
because
Adam
did
testifi●
both
his
Wifes
faith
,
and
his
own
faith
,
by
calling
her
Hevah
,
Life
;
for
Adam
gave
this
new
Name
to
his
Wife
as
soon
as
God
had
manifested
the
destroying
of
Satans
Head-plot
through
the
work
of
Reconciliation
by
the
Seed
of
the
Woman
.
Before
the
said
threatning
to
break
the
Devils
Head-plot
by
the
Seed
of
the
Woman
,
Adam
called
his
Wifes
name
Isha
,
Woman
,
or
of
Man
,
because
she
was
taken
out
of
man
,
Gen.
2.
23.
●ut
after
the
said
threatning
to
ruinate
the
Devils
Head-plot
,
by
reconciling
Man
by
the
Seed
of
the
Woman
,
Gen.
3.
15.
then
in
vers.
20.
Adam
called
his
Wife
Hevah
,
that
is
to
say
,
Life
,
because
she
was
the
Mother
of
Life
,
Gen.
3.
20.
or
the
Mother
of
that
Seed
that
gives
life
from
the
death
of
sin
,
and
in
this
respect
she
is
also
the
Mother
of
all
that
are
elected
to
live
the
life
of
faith
;
and
from
this
president
it
is
usual
in
Scripture
to
give
new
names
upon
new
occasions
,
especially
upon
the
manifestation
of
some
new
work
of
Grace
upon
any
,
as
Gen.
17.
5.
Es.
62.
2.
Revel.
3.
12.
Adam
was
not
so
senceless
as
to
give
his
Wife
the
new
Name
Hevah
,
because
she
was
the
first
living
Woman
,
or
the
first
Mother
of
Natural
life
to
others
,
for
all
men
know
that
it
cannot
be
otherwise
;
and
therefore
it
follows
by
good
consequence
,
that
Adam
did
give
her
that
new
Name
by
way
of
excellency
,
namely
,
because
she
had
now
received
the
new
life
of
Faith
in
that
seed
of
hers
,
that
should
break
the
Devils
Head-plot
.
And
secondly
,
because
she
was
the
first
Woman
that
did
live
by
faith
,
therefore
she
must
needs
be
the
Mother
of
all
that
should
after
live
by
faith
in
her
Seed
Christ
,
and
in
that
respect
she
,
as
well
,
or
rather
more
fully
than
Sara
,
may
well
be
called
the
Mother
of
all
that
do
live
by
faith
,
1
Pet.
3.
6.
Gal.
4.
22.
28.
31.
2
As
Adam
doth
testifie
his
Wives
faith
,
so
also
he
doth
fully
testifie
his
own
faith
in
giving
her
the
new
name
Hevah
;
his
faith
is
fully
evident
by
this
,
because
by
this
new
name
he
did
so
clearly
distinguish
her
present
new
Spiritual
condition
from
her
corrupted
condition
.
Immediatly
before
this
,
not
only
the
Woman
,
but
Adam
also
were
Spiritually
dead
in
corruption
and
sin
;
but
it
pleased
God
to
take
such
a
speedy
course
for
their
humiliation
and
conviction
,
and
for
their
reconciliation
and
conversion
by
the
Seed
of
the
Woman
,
that
Adam
thereupon
,
in
testimony
both
of
his
own
faith
and
of
his
Wifes
faith
,
did
by
way
of
excellency
call
her
Hevah
,
and
so
he
changed
her
name
from
Isha
to
Hevah
,
that
is
to
say
,
from
woman
to
life
.
And
thus
we
have
seen
how
the
Seed
of
the
Woman
,
Christ
Jesus
,
did
honour
his
first
Parents
with
the
life
of
faith
,
and
as
hee
did
honour
them
,
so
doubtlesse
he
did
continue
to
honour
all
his
Natural
Parents
after
the
flesh
(
sooner
or
later
)
with
the
like
honour
of
the
life
of
faith
,
and
therefore
they
do
ill
that
mak●
the
several
wicked
Kings
of
Solomons
house
,
in
Matth.
1.
to
bee
his
Fathers
after
the
flesh
;
Christ
came
not
of
Solomons
house
,
as
the
Apostate
Jews
,
and
some
unadvised
Christians
do
hold
,
but
he
comes
of
Solomons
brother
called
Nathan
(
and
all
his
Natural
Fathers
are
laid
down
in
Luke
3.
)
and
I
make
no
question
but
he
did
honour
every
one
of
them
with
the
grace
of
true
faith
,
according
to
his
first
example
;
and
this
may
teach
all
good
children
to
honour
their
Parents
with
their
best
abilities
.
Reas.
3.
It
is
evident
that
Adam
and
Eve
were
re-created
in
the
day
of
their
Creation
and
Fall
,
by
the
word
enmity
against
The
conversion
of
our
fi●st
Parents
is
record●●
in
he
Womans
enmity
against
the
Se●pent
and
h●s
Seed
.
the
Serpent
;
I
will
(
saith
God
)
put
enmity
between
thee
and
the
Woman
.
At
the
first
the
Woman
looked
upon
the
Serpent
as
a
faithful
and
diligent
servant
for
her
good
,
and
that
the
Angel
that
gave
it
speech
was
a
good
Angel
,
and
therefore
the
Woman
was
in
great
amity
with
them
,
and
with
the
Serpents
fair
and
specious
perswasions
;
but
now
God
told
the
Devil
in
the
Serpent
,
that
he
would
from
this
time
forth
put
enmity
instead
of
amity
betwixt
him
and
the
Woman
,
and
betwixt
both
their
Seeds
.
This
enmity
between
the
D●vil
and
the
Woman
ariseth
from
two
contrary
Principles
:
1
The
D●vils
enmity
against
the
Woman
is
,
because
by
her
re-creation
,
and
reconciliation
,
which
was
effected
by
her
Seed
Christ
,
he
was
disappointed
of
his
Head-plot
,
which
was
to
bring
the
whole
race
of
Man
under
his
power
and
dominion
.
2
The
Womans
enmity
against
Satan
is
manifested
by
seeking
the
ruine
of
his
dominion
,
by
advancing
the
Kingdom
and
power
of
Christ
in
her
Soul
,
by
getting
an
assurance
of
her
Redemption
from
Satans
H●ad-plot
,
reconciliation
with
God
,
pardon
of
sin
,
and
power
against
corrupt
affections
for
time
to
come
.
This
holy
qualification
of
enmity
,
which
God
by
his
Spirit
had
now
put
into
Eves
Soul
against
Satans
H●ad-plot
,
is
another
sure
note
of
her
sound
conversion
,
which
was
effected
and
brought
to
passe
in
the
cool
of
the
self-same
day
in
which
Adam
was
created
,
and
fell
.
D●ubtlesse
the
Woman
did
now
say
in
her
heart
as
David
once
said
in
Psalm
139.
Do
not
I
(
O
Jehovah
)
hate
them
that
hate
thee
?
and
am
not
I
grieved
for
those
that
rise
up
against
thee
?
with
perfection
of
hatred
do
I
hate
them
,
they
are
to
me
for
●nemies
,
Psal.
139.
21
,
22.
But
though
the
woman
was
now
converted
,
reconciled
(
and
justified
from
the
condemning
power
of
her
sins
)
yet
she
was
not
freed
from
temporal
afflictions
and
chastisements
;
and
therefore
it
pleased
God
to
lay
upon
her
certain
degrees
of
punishment
for
her
humiliation
,
and
upon
all
her
sex
for
her
sake
;
First
,
because
she
was
first
in
the
Transgression
,
God
made
her
desires
subject
to
her
husband
,
Gen.
3.
16.
Secondly
,
God
made
her
,
and
all
her
Sex
,
to
bring
forth
children
in
pain
and
sorrow
:
But
notwithstanding
these
degrees
of
her
humiliation
,
God
hath
honoured
the
woman
with
a
certain
special
honour
above
the
man
,
because
Jesus
Christ
the
Mediator
was
conceived
,
and
born
of
the
seed
of
the
woman
alone
,
without
the
help
of
man
,
and
therefore
Adam
might
not
reproach
his
wife
,
because
she
was
first
in
the
Transgression
;
but
he
must
,
and
did
honour
her
,
because
she
was
to
be
the
chief
outward
instrument
of
Christs
Incarnation
.
And
secondly
,
because
she
was
made
an
heir
as
well
as
Adam
of
the
promise
of
life
by
faith
,
1
Pet.
3.
7.
and
in
that
respect
there
is
now
no
difference
between
the
male
,
and
the
female
,
but
all
are
one
in
Christ
Jesus
,
Gal.
3.
28.
And
the
woman
also
may
comfort
her self
in
Christ
,
notwithstanding
her
painful
travell
in
Child-birth
,
that
she
shall
be
saved
by
the
promised
seed
of
the
woman
,
if
she
continue
in
faith
and
love
,
and
sanctification
,
2
Tim.
2.
15.
Conclusion
.
Having
in
this
Chapter
made
it
evident
by
three
Reasons
(
as
I
conceive
)
that
Adam
and
Eve
were
Re-created
and
effectually
converted
from
Sathan
to
God
,
in
the
day
of
their
Creation
and
Fall
:
It
follows
by
good
consequence
,
That
God
did
not
ordain
the
Sabbath
in
the
time
of
Adams
Innocency
,
but
after
his
Fall
and
Re-creation
by
the
Promised
Seed
.
CHAP.
III.
Proving
that
Adam
and
Eve
were
Re-created
before
the
seventh
day
,
namely
,
in
the
latter
part
of
the
sixth
day
.
I
Will
labour
to
make
this
evident
by
a
double
inference
:
1
From
the
word
Host
,
and
Finished
,
Gen.
2.
1.
2
From
the
word
Had
made
,
and
Finished
,
Gen.
2.
2.
But
for
the
better
discerning
of
the
said
Inferences
,
I
will
first
labour
to
explain
the
text
in
Gen.
2.
1
,
2
,
3.
Vers.
1.
And
the
Heavens
and
the
Earth
were
Finished
,
and
all
the
Host
of
them
.
Vers.
3.
And
before
the
seventh
day
,
God
had
finished
the
work
that
he
had
made
;
And
he
rested
on
the
seventh
day
from
all
the
work
that
he
had
made
.
Verse
3.
And
God
blessed
the
seventh
day
,
and
sanctified
it
,
because
in
it
be
had
rested
from
all
his
works
which
God
had
created
and
made
.
Two
things
must
be
marked
for
the
better
understanding
of
these
words
.
1
Touching
the
translation
of
the
word
Before
,
in
vers.
2.
2
Touching
the
circumstance
of
time
:
namely
,
after
how
much
time
,
or
Chronology
of
story
,
the
second
and
third
verses
concerning
the
Institution
of
the
Sabbath
must
be
placed
.
1
Touching
the
translation
of
the
word
[
Before
]
the
seventh
day
,
verse
.
2.
1
The
Seventy
Translators
translate
it
thus
;
In
the
sixth
day
God
ended
all
his
works
,
they
put
the
sixth
day
into
the
Text
instead
of
the
seventh
day
,
and
this
they
did
,
lest
the
Heathens
,
at
whose
request
that
Translation
was
made
,
should
think
that
God
encled
his
works
in
the
seventh
day
.
2
Therefore
,
to
prevent
this
,
and
such
like
grosse
mistakes
,
I
have
made
choice
to
follow
Mr.
Broughtons
correction
of
the
Geneva
Translation
,
where
instead
of
In
the
seventh
day
,
he
reads
Before
the
seventh
day
,
God
had
finished
the
work
that
he
had
made
.
He
saith
that
the
Hebrew
Preposition
may
be
translated
,
sometim●s
In
,
sometimes
After
,
and
sometimes
Before
,
as
the
true
sense
of
each
place
where
it
is
used
,
will
best
bear
it
;
and
accordingly
in
this
place
he
doth
translate
it
,
Before
the
seventh
day
,
and
not
In
the
seventh
day
,
as
most
suitable
to
the
sense
of
this
place
,
For
God
had
finished
all
his
works
,
namely
,
all
the
several
sorts
and
kinds
of
creatures
,
Before
the
end
of
the
sixth
day
,
Exod.
20.
11.
Exod.
31.
17.
visible
and
invisible
,
Col.
1.
16.
And
he
rested
on
the
seventh
day
(
namely
from
the
making
of
any
other
new
kinds
or
sorts
of
creatures
)
Exod
▪
20.
●1
.
Exod.
31.
17.
Heb.
4
4.
Therefore
it
is
most
agre
able
to
the
true
scope
of
this
Text
,
to
read
it
Before
,
rather
than
In
the
seventh
day
.
2
The
word
[
Before
]
is
better
than
the
word
[
In
]
because
it
is
more
agreeable
to
the
sense
of
the
words
adjoyning
;
for
the
frame
of
the
next
words
are
delivered
in
the
Pretertense
,
Had
finished
,
Had
made
&c.
These
termes
do
carry
the
work
of
the
Creation
to
have
been
Finished
,
not
In
,
but
Before
the
seventh
day
;
as
if
Moses
in
more
words
had
said
thus
,
That
work
which
God
had
made
but
mutably
perfect
in
the
former
part
of
the
sixth
day
,
he
had
also
finished
it
by
a
Re-creation
most
certainly
perfect
,
Before
the
seventh
day
;
That
is
to
say
,
in
the
latter
part
of
the
sixth
day
.
3
Mr.
Ainsworth
sheweth
that
the
Preposition
In
,
ought
sometimes
to
be
translated
Before
,
as
in
Exod.
17.
6.
In
the
eyes
of
the
Elders
of
Israel
,
is
better
read
thus
,
Before
the
eyes
of
the
Elders
of
Israel
,
likewise
in
Deut.
25.
9.
She
shall
spit
in
his
face
,
is
better
read
thus
,
She
shall
spit
Before
his
face
,
namely
,
Before
the
face
of
her
husbands
brother
,
in
way
of
reproach
to
him
,
because
he
refused
to
raise
up
seed
to
his
brother
and
so
the
Hebrew
Doctors
do
understand
her
spitting
to
be
,
not
In
,
but
Before
his
face
upon
the
ground
,
as
asign
of
R●proach
to
him
.
I
grant
that
the
letter
of
this
Preposition
doth
differ
from
that
in
Gen.
2.
2.
but
yet
by
the
rules
of
Grammar
they
must
suffer
the
like
variation
,
when
there
is
the
like
cause
,
the
difference
of
the
letter
doth
nothing
alter
the
case
.
So
in
the
eyes
of
Jehovah
,
Deut.
4.
25
Deut.
31.
29.
is
better
read
thus
,
Before
the
eyes
of
Jehovah
;
So
in
the
New
Testament
it
is
said
,
In
or
within
the
Ark
was
put
the
golden
pot
of
Manna
,
and
Asrons
Rod
,
See
Ains
also
in
Gen.
36.
6.
and
P.
Martyr●
Com.
pl.
p
●
.
c.
7.
on
Gen
2.
2.
Heb.
9
4.
This
place
may
better
be
translated
thus
,
Before
,
or
By
the
Ark
[
not
in
it
]
for
there
was
nothing
put
into
the
Ark
but
the
two
Tables
of
stone
onely
,
1
King
.
8.
9.
So
then
from
all
these
considerations
,
it
is
cleer
that
the
Hebrew
Preposition
ought
sometimes
to
be
translated
Before
,
and
sometimes
After
,
as
well
as
In
,
not
onely
in
respect
of
person
and
place
,
but
also
in
respect
of
time
;
and
therefore
this
Text
of
Gen.
2.
3.
ought
to
be
translated
thus
,
Before
the
seventh
day
,
God
had
finished
(
namely
by
a
Re-creation
)
the
work
that
he
had
made
;
the
Greek
translate
the
work
which
God
had
begun
to
make
,
for
at
first
it
was
made
but
mutably
perfect
in
the
former
part
of
the
sixth
day
.
2
The
next
considerable
Rule
of
direction
for
the
right
understanding
of
these
three
verses
,
is
the
circumstance
of
time
,
namely
after
how
much
of
the
History
of
Adam
must
these
three
verses
succeed
,
according
to
the
rule
of
true
Chronology
.
This
consideration
is
a
Rule
of
great
importance
to
find
out
the
true
sense
of
these
three
verses
.
Answ.
My
Answer
to
this
Query
is
this
,
namely
that
these
three
verses
must
in
order
of
time
be
placed
at
the
end
of
the
third
Chapter
;
As
it
hath
been
well
observed
,
both
by
the
Hebrew
Doctors
,
and
by
sundry
Christian
Writers
,
as
I
have
noted
it
in
R.
1.
and
p.
1.
And
see
also
Dr.
Leightfoots
Chronolgy
for
this
;
and
Samuel
T●rshel
in
his
Design
about
disposing
the
Bible
into
an
Harmony
,
he
doth
in
p.
10.
direct
us
to
place
the
three
first
verses
of
Gen.
2.
1
,
2
,
3.
at
the
end
of
the
third
Chapter
,
and
so
doth
Mr.
Bro.
also
.
I
have
also
noted
in
Chap.
18.
that
the
only
reason
why
Moses
doth
place
these
three
verses
at
the
beginning
of
the
second
Chapter
is
this
;
namely
,
because
he
had
begun
to
set
down
the
story
of
all
the
six
working
dayes
in
Gen.
1.
therefore
he
thought
it
meet
to
set
down
the
story
of
the
seventh
day
in
the
next
place
;
and
so
he
hath
placed
the
brief
story
of
all
the
seven
dayes
of
the
week
together
,
that
so
he
might
take
the
more
liberty
afterwards
to
return
again
unto
the
large
story
of
Adams
Creation
,
Fall
,
and
Redemption
,
from
the
seventh
verse
of
the
second
Chapter
to
the
end
of
the
third
Chapter
:
All
which
story
fell
out
upon
the
sixth
day
,
and
therefore
the
ordination
of
the
Sabbath
,
though
it
be
set
in
Gen.
2.
2
,
3.
yet
in
the
order
of
Chronology
,
it
must
be
set
after
the
third
Chapter
of
Genesis
.
This
consideration
may
serve
as
a
necessary
Rule
to
guide
us
in
the
right
apprehending
,
and
understanding
of
sundry
words
in
the
said
three
verses
,
which
else
cannot
be
fully
and
rightly
understood
;
for
we
must
expound
these
three
verses
as
if
they
had
been
placed
at
the
end
of
the
third
Chapter
.
And
this
is
no
new
device
of
mans
brain
,
but
it
is
an
usual
thing
for
the
Pen-men
of
the
holy
Scriptures
,
to
make
such
like
dislocations
of
Chapters
and
verses
;
and
in
that
respect
the
Hebrew
Doctors
do
say
,
that
there
is
no
Order
of
former
and
latter
in
the
Law
,
for
oftentimes
the
Pen-men
of
the
holy
Scriptures
do
set
that
which
is
after
,
Before
;
and
so
consequently
we
must
by
the
rule
of
Chronology
place
the
Institution
of
the
Sabbath
after
the
third
Chapter
,
though
Moses
for
the
reason
aforesaid
,
hath
set
it
in
the
beginning
of
the
second
Chapter
.
So
then
by
this
rule
of
direction
,
I
hope
it
will
be
easie
to
discern
that
these
three
verses
must
be
expounded
with
relation
to
the
story
of
Adams
Fall
,
Re-creation
,
and
Reconciliation
by
the
Promised-Seed
.
And
therefore
it
follows
by
necessary
consequence
,
that
Adams
Re-creation
by
the
Seed
of
the
woman
,
must
be
considered
as
the
finishing
act
of
the
six
dayes
creation
,
before
the
seventh
day
was
ordained
to
be
a
Sabbath
.
And
by
this
Rule
of
Exposition
,
many
words
also
in
the
said
three
verses
must
be
so
expounded
,
as
having
a
holy
equivocation
in
them
,
namely
,
as
having
a
mysticall
sense
,
as
well
as
a
literall
.
As
for
example
,
under
this
word
Made
and
Created
,
must
be
understood
the
mystical
and
spiritual
Creation
,
as
well
as
the
literal
and
visible
Creation
:
And
under
the
word
Finished
must
be
understood
not
only
the
finishing
of
the
visible
Creation
,
but
of
the
mysticall
and
spirituall
Creation
also
;
which
must
be
finished
,
I
mean
some
of
that
kind
,
by
the
Seed
of
the
woman
,
before
the
Host
of
Heaven
can
be
said
to
be
finished
(
for
the
Host
of
the
third
heavens
must
be
finished
,
as
well
as
the
Host
of
the
visible
heavens
)
before
the
end
of
the
sixth
day
.
The
like
mystical
interpretation
I
shall
give
of
the
word
Rested
,
Blessed
,
&c.
when
I
come
at
them
.
In
brief
,
I
apprehend
that
there
are
ten
severall
words
in
the
said
three
verses
that
must
be
expounded
in
a
mystical
sense
as
well
as
in
a
literal
.
-
1
The
word
Heavens
,
-
2
The
word
Earth
,
-
3
The
word
Finished
,
-
4
The
word
Host
,
-
5
The
word
Made
,
-
6
The
word
Rested
,
-
7
The
word
Blessed
,
-
8
The
word
Sanctified
,
-
9
The
word
Sabbath
,
-
10
The
word
Seventh
.
But
my
work
in
this
Chapter
,
is
only
to
prove
that
Adam
and
Reason
1
Eve
were
Re-created
before
the
seventh
day
;
that
is
to
say
,
in
the
D●awn
from
Gen.
2.
1.
If
all
the
Host
of
Heaven
and
Earth
were
finished
before
the
seventh
day
,
then
it
must
needs
follow
that
Adam
and
Eve
were
Re-created
before
the
seventh
day
.
latter
part
of
the
sixth
day
;
and
this
I
will
endeavour
to
prove
by
a
necessary
consequence
drawn
from
the
first
verse
,
which
runs
thus
,
And
the
heavens
and
the
earth
were
finished
,
and
all
the
Host
of
them
.
Hence
I
reason
thus
,
If
all
the
several
sorts
and
kinds
of
creatures
which
appertained
to
the
Host
of
Heaven
and
Earth
were
finished
before
the
seventh
day
;
then
Adam
and
Eve
were
Re-created
before
the
seventh
day
:
for
Gods
Host
was
not
finished
untill
some
of
that
sort
of
creatures
were
finished
,
which
did
appertain
to
the
Host
of
the
Church
Militant
here
upon
earth
,
and
to
the
Host
of
the
Church
Triumphant
in
heaven
.
But
all
the
severall
sorts
and
kinds
of
creatures
which
appertained
to
the
Host
of
heaven
and
earth
were
finished
before
the
seventh
day
,
as
the
text
doth
plainly
speak
.
Therfore
Adam
and
Eve
were
Re-created
before
the
seventh
day
,
and
did
appertain
to
the
Host
of
the
Church
Militant
here
on
earth
,
and
to
the
Host
of
the
Church
Triumphant
in
heaven
before
the
seventh
day
,
or
else
God
did
not
finish
all
the
Host
of
heaven
and
earth
before
the
seventh
day
,
which
is
to
deny
and
contradict
the
words
of
the
Holy
Ghost
.
It
is
out
of
question
therfore
that
the
souls
of
Adam
&
Eve
were
Re-created
,
and
made
perfect
by
the
Redemption
of
the
Promised
Seed
before
the
seventh
day
for
that
sort
of
creature
doth
appertain
to
the
heavenly
Host
as
well
as
the
Angels
,
and
to
Gods
spiritual
Host
and
Church
here
upon
earth
,
and
in
that
respect
the
godly
converts
are
called
(
by
the
Figure
Continent
for
the
for
the
thing
contained
)
The
new
Heavens
,
and
the
new
Earth
,
in
which
dwelieth
Righteousnesse
,
2
Pet.
3.
13.
And
it
is
further
evident
that
such
redeemed
persons
are
a
true
part
of
Gods
Host
here
upon
earth
,
because
the
Scripture
calls
the
Church
of
Israel
when
it
was
redeemed
out
of
Egypt
,
the
Lords
Host
,
Exod.
12.
41.
Exod.
38.
8.
Num.
1.
3.
And
wicked
Antiochus
is
said
to
tread
down
Gods
Host
or
Army
underfoot
when
he
persecuted
the
Church
,
Dan.
8.
14.
yea
all
,
and
every
part
of
Gods
Militant
Church
here
upon
earth
is
called
Gods
Host
or
Army
,
Psal.
110.
3.
Adam
and
Eve
therefore
must
not
onely
fall
into
the
spiritual
death
of
sin
,
in
the
day
of
their
creation
,
but
they
must
also
be
Re-created
the
same
day
,
as
a
principal
sort
of
those
creatures
,
which
God
did
create
and
provide
,
both
for
his
earthly
,
and
also
for
his
heavenly
Host
;
for
the
Text
saith
,
That
the
Heavens
and
the
Earth
were
finished
,
and
all
the
Host
of
them
:
which
must
be
understood
of
every
several
sort
of
Host
,
not
numerically
of
the
whole
number
,
but
specifically
of
the
severall
kinds
of
each
Host
,
for
no
new
thing
of
a
new
kind
was
created
after
the
sixth
day
.
Therefore
seeing
God
did
finish
all
the
Host
of
heaven
and
earth
before
the
seventh
day
,
he
must
needs
Re-create
Adam
and
Eve
before
the
seventh
day
,
that
so
they
might
be
a
part
of
his
Militant
Church
,
Host
,
or
Army
,
here
upon
earth
,
to
maintain
an
utter
enmity
against
Sathan
and
his
seed
,
Gen.
3.
15.
and
so
from
the
first
sixth
day
,
and
forwards
,
God
will
have
a
Militant
Church
to
continue
here
upon
earth
to
fight
the
warfare
of
Christ
against
Sathan
and
his
seed
to
the
end
of
the
world
.
Reason
2.
It
is
further
evident
that
Adam
was
Re-created
by
the
Promised
Seed
in
the
day
of
his
creation
,
by
another
Inference
,
Reason
2
taken
from
the
word
Had
finished
,
as
it
is
joyned
to
the
If
God
had
made
something
in
the
former
part
of
the
sixth
day
that
needed
a
new
act
of
finishing
before
the
seventh
day
,
then
what
else
can
that
finishing
act
be
,
but
Adams
Recreation
by
the
Promised
Seed
word
Had
made
,
vers.
2.
From
the
frame
of
these
words
as
they
are
laid
down
in
the
Pretertense
it
is
evident
,
that
before
the
seventh
day
,
namely
in
the
latter
part
of
the
sixth
day
,
God
had
finished
some
of
that
work
which
he
had
made
but
mutably
perfect
in
the
former
part
of
the
sixth
day
;
Hence
I
reason
thus
,
God
had
made
some
of
his
works
so
mutably
perfect
in
the
former
part
of
the
sixth
day
,
that
there
needed
a
new
act
of
finishing
,
or
perfecting
the
same
before
the
seventh
day
;
and
what
else
can
that
finishing
act
be
,
but
Adams
Re-creation
by
the
Promised
Seed
,
and
the
putting
of
all
the
re
rest
of
the
Creation
at
the
very
instant
of
Adams
fall
under
the
Dominion
and
Lordship
of
the
Promised
Seed
?
And
this
must
needs
be
so
,
because
God
had
made
,
appointed
,
or
fore-ordained
Christ
to
be
the
right
Heir
of
all
his
Creation
,
and
to
uphold
all
things
by
the
word
of
his
powerfull
providence
,
Heb.
1.
2
,
3.
and
in
that
respect
,
Adam
must
fall
and
be
Re-created
on
the
day
of
his
creation
,
that
so
the
right
Heir
Christ
Jesus
might
come
into
actual
possession
of
all
the
Creation
,
by
means
whereof
,
the
Heavens
and
the
Earth
,
and
all
their
Host
,
was
finished
,
before
the
seventh
day
;
and
in
this
respect
Christ
i●
eminently
stiled
Jehovah
Sabbaoth
,
that
is
to
say
,
The
Lord
of
all
Hosts
,
Ps.
24.
10.
because
they
were
made
for
his
service
,
that
he
as
their
proper
Lord
might
rule
them
,
and
govern
them
all
,
for
it
is
said
,
That
by
him
all
things
consist
,
Col.
1.
17.
and
in
this
respect
also
,
he
is
See
also
ch.
4
&
ch.
6
at
Sixthly
.
called
The
Lord
of
all
the
whole
world
,
and
of
all
things
therein
,
Jos.
3.
11.
Act.
10.
36.
Phi.
2.
11.
Ps.
24.
1.
Neh.
9.
6.
To
him
also
doth
appertain
the
Dominion
of
the
Heavens
,
and
of
the
heaven
of
heavens
,
the
earth
,
and
all
that
is
in
them
,
Deut.
10.
14
,
15.
And
because
all
Government
is
his
,
therefore
it
is
from
him
that
Kings
do
reign
and
rule
,
Prov.
8.
15
,
16.
It
follows
therefore
that
God
ordained
Christ
to
be
the
right
Heir
,
and
sole
Governour
of
all
the
Hosts
both
of
heaven
and
earth
,
on
the
sixth
day
,
and
before
God
could
be
said
to
rest
on
the
seventh
day
.
1
God
made
Adam
in
the
former
part
of
the
sixth
day
after
his
own
Image
,
as
the
glory
of
all
his
Creation
,
and
gave
him
Dominion
over
all
his
visible
creatures
,
Gen.
1.
26.
28.
But
it
pleased
God
in
his
divine
Wisdome
,
to
make
Adam
but
mutably
happy
,
that
so
he
might
fall
by
the
sleight
of
Sathan
,
and
lose
his
pure
qualities
wherein
he
was
created
after
Gods
Image
,
and
that
he
might
thereby
also
lose
his
Dominion
over
all
the
visible
Creation
,
that
so
Christ
the
right
Heir
might
have
the
possession
of
all
,
for
as
soon
as
Adam
fell
by
his
disobedience
in
eating
the
forbidden
fruit
,
both
Adam
,
and
all
the
Creation
did
presently
fall
into
confusion
and
disorder
:
And
thereupon
Sathan
might
well
triumph
,
and
boast
as
he
did
in
the
dayes
of
Job
,
that
he
had
walked
to
and
fro
in
the
earth
as
the
Lord
and
Conqueror
of
it
,
because
he
had
not
onely
brought
Adam
and
Eve
into
Captivity
under
the
spiritual
death
of
sin
,
and
the
whole
Creation
into
confusion
and
disorder
,
but
also
because
he
had
robbed
the
holy
Trinity
of
all
the
glory
of
their
glorious
Creation
.
2
God
was
pleased
in
his
infinite
Wisdome
and
Providence
to
let
all
this
come
to
passe
,
that
so
the
holy
Trinity
might
take
occasion
thereby
to
declare
unto
fallen
Man
,
how
wonderful
they
were
in
Counsel
,
and
how
excellent
in
working
,
in
that
they
could
tell
how
to
make
Man
mutably
perfect
,
and
how
to
let
Man
fall
by
the
sleight
of
Satan
,
and
how
to
break
the
Devils
Head-plot
by
the
promised
Seed
,
and
how
to
reconcile
and
recreate
Man
,
and
how
to
make
fallen
Man
know
,
and
honour
his
Creators
,
more
than
otherwise
he
could
ever
have
done
,
if
hee
had
stood
still
in
his
first
integrity
of
Nature
;
for
if
Adam
had
still
continued
in
his
Created
perfections
,
he
could
not
have
honoured
the
Mediator
(
so
as
he
did
after
his
Fall
)
seeing
hee
needed
not
a
Mediator
in
that
condition
;
neither
could
he
have
so
much
honoured
Gods
Mercy
in
the
Mediator
as
he
did
after
his
Fall
and
Re-creation
.
3
By
this
time
I
think
any
man
may
easily
see
the
reason
why
all
the
three
Persons
in
the
God-head
had
a
hand
in
the
Creation
of
the
World
,
and
more
eminently
in
the
Creation
of
Man
,
Gen.
1.
26.
surely
the
chief
reason
was
,
That
God
might
make
Adam
in
his
Innocency
could
not
so
wel
honour
all
his
Creators
as
after
his
Fall
and
Re-creation
.
Adam
by
his
Fall
and
Recreation
the
better
able
to
know
,
and
honour
all
the
three
Persons
in
the
God-head
as
his
Creators
,
for
Adam
could
not
honour
all
his
Creators
so
well
in
his
Innocency
as
after
his
Fall
and
Re-creation
,
and
in
this
respect
all
the
three
Persons
in
the
God-head
are
called
our
Creators
,
Eccles.
12.
1.
Psal.
149.
2.
and
our
Makers
,
Job
35.
10.
Es.
54.
5.
and
truly
such
Creators
could
not
rest
on
the
Seventh
Day
from
all
the
Works
which
they
had
Created
and
made
,
until
they
had
made
man
to
know
them
to
be
their
Creators
by
a
Re-creation
,
which
Adam
could
not
do
as
long
as
he
stood
in
his
Innocency
;
but
as
soon
as
his
Creation
was
finished
and
made
perfect
by
a
Re-creation
,
then
faln
man
both
knew
and
honoured
all
his
Creators
;
and
the
Mediator
in
special
to
be
the
Mediator
of
his
Re-creation
,
of
his
Reconciliation
,
and
eternal
Redemption
,
and
then
God
rested
on
the
Seventh
Day
,
because
he
had
finished
his
Creation
by
the
promised
Seed
.
4
After
Adams
fall
it
pleased
God
so
to
question
with
Adam
about
his
miserable
condition
by
his
Fall
,
that
he
made
him
sensible
of
his
misery
;
and
then
it
pleased
God
to
make
his
Mercy
known
to
him
in
the
Mediator
.
It
was
a
terror
to
the
Devil
to
hear
,
that
the
Seed
of
the
Woman
should
break
his
head
,
Gen.
3.
15.
but
because
it
was
a
great
comfort
to
faln
Adam
,
for
God
declared
the
Mediator
both
in
his
Person
and
Office
to
faln
Adam
,
and
by
Gods
description
Adam
could
not
chuse
but
know
that
his
Person
must
needs
be
both
God
and
Man
;
he
could
not
chuse
but
know
,
that
he
that
must
break
the
Devils
Head-plot
must
needs
be
God
,
and
that
he
that
must
be
born
of
the
Seed
of
the
Woman
must
needs
be
Man
,
and
then
for
his
Office
hee
could
not
chuse
but
know
,
that
it
must
be
a
Mediatorial
office
of
reconciliation
,
or
else
such
a
miserable
sinner
as
he
could
never
be
restored
again
into
Gods
favour
.
In
all
these
respects
faln
Adam
could
not
chuse
but
know
,
and
honour
the
Father
for
his
great
Mercy
,
in
propounding
such
a
Mediator
;
and
he
could
not
chuse
but
know
,
and
honour
the
Mediator
of
his
Redemption
more
than
if
he
had
stood
still
in
his
innocency
;
and
he
could
not
chuse
but
know
and
honour
the
Holy
Ghost
,
because
his
heart
and
minde
was
recreated
,
and
made
new
by
the
sanctifying
work
of
the
Holy
Ghost
for
the
sake
of
the
Mediator
,
1
Pet.
1
,
2.
Fallen
Adam
of
himself
had
no
skill
,
nor
will
,
to
finde
out
a
Mediator
,
till
the
Holy
Ghost
did
inable
him
to
beleeve
that
the
Seed
of
the
Woman
should
one
day
give
his
Soul
as
a
Mediatorial
Sacrifice
of
attonement
(
even
then
when
the
Devil
should
peirce
him
in
the
foot-soals
)
for
the
procuring
of
his
Fathers
reconciliation
,
by
which
he
should
bee
eternally
redeemed
from
the
Curse
due
to
his
disobedience
,
and
from
the
guilt
of
his
sin
,
and
so
be
received
into
Gods
favour
as
his
adopted
son
.
O
the
infinite
Wisdom
of
God
,
that
could
tell
how
to
augment
mans
happinesse
,
and
his
own
praise
,
by
Adams
sinful
disobedience
!
if
Adam
had
continued
still
in
his
innocency
he
should
have
been
continued
only
in
his
Natural
perfections
,
and
have
been
a
Lord
above
all
the
rest
of
the
visible
Creation
;
but
in
that
condition
he
could
not
have
so
much
honoured
all
his
Creators
as
he
did
after
his
recreation
;
neither
should
he
have
attained
to
that
degree
of
happiness
as
after
his
Fall
,
by
the
Mediator
;
neither
could
the
Holy
Trinity
have
been
so
glorious
in
his
Soul
as
they
were
after
his
Fall
and
recreation
.
5
This
sentence
,
before
the
seventh
day
God
had
finished
the
work
that
he
had
made
,
is
a
remarkable
sentence
,
full
of
Spiritual
weight
and
worth
,
because
it
imports
,
that
though
Adam
and
Eve
were
created
but
mutably
perfect
in
the
former
part
of
the
sixth
day
,
yet
that
they
were
recreated
and
made
perfect
by
the
promised
Seed
in
the
latter
part
of
that
day
,
namely
before
the
seventh
day
,
and
that
this
finishing
act
of
Gods
Creation
by
a
Recreation
was
the
perfection
of
the
whole
Creation
,
so
that
nothing
could
be
added
to
it
afterwards
,
to
make
the
Creation
The
Creation
of
the
Human
Nature
of
Christ
in
the
latter
part
of
the
sixth
day
,
was
the
perfection
of
the
whole
Creation
.
more
perfect
to
the
worlds
end
;
for
by
the
Creation
of
the
Human
nature
of
Christ
of
the
Seed
of
the
Woman
(
which
must
be
created
in
the
sixth
day
)
for
it
is
a
Creature
,
and
therefore
it
was
truly
existing
in
that
Prophetical
declaration
of
it
,
Gen.
3.
15.
I
say
,
this
addition
to
the
Creation
in
the
cool
of
the
sixth
day
,
made
the
whole
Creation
perfect
and
intire
,
lacking
nothing
,
and
so
much
the
word
had
made
,
and
had
finished
,
must
import
;
namely
,
it
must
import
such
a
finishing
act
and
perfection
of
all
the
Creation
,
as
must
have
as
full
and
as
large
a
The
Mystical
as
well
as
the
Natural
Creation
was
finished
,
and
made
,
before
the
Seventh
day
,
and
therefore
Adam
and
Eve
were
re-created
before
the
seventh
day
.
sense
as
can
be
contained
in
the
Scriptures
;
namely
,
it
must
have
a
Mystical
sense
as
well
as
a
Literal
,
John
saith
,
Chap.
1.
3.
All
things
were
made
by
him
,
even
all
things
without
exception
that
were
made
,
were
made
by
him
in
six
days
,
therefore
we
must
not
leave
any
sort
of
Creature
out
of
the
Work
of
those
six
days
,
excepting
him
that
did
create
them
;
so
that
whatever
Mystical
thing
is
found
in
any
part
of
the
Scripture
to
be
Created
by
God
,
in
relation
to
Man
,
or
to
the
Mediator
,
it
must
be
included
as
a
particular
Commentary
,
or
Exposition
of
these
terms
,
had
finished
,
had
made
,
had
created
Before
the
seventh
day
.
Arius
denied
Christ
to
be
of
the
same
nature
with
his
Father
,
See
the
Sum
of
Divinity
,
by
Jo.
Downham
,
p.
35.
See
also
more
here
in
ch.
5.
and
made
him
only
a
Creature
,
yet
he
held
him
to
be
an
excellent
Creature
(
and
as
it
were
a
secondary
God
)
Created
before
the
World
,
and
by
whom
God
Created
the
World
,
and
saved
Mankind
,
and
therefore
as
a
God
in
Office
to
be
adored
,
not
in
Essence
.
The
like
he
saith
of
the
Holy
Ghost
.
But
seeing
it
is
plain
that
God
made
all
Creatures
in
six
days
,
both
the
Son
and
the
Spirit
(
if
they
were
Creatures
)
must
have
been
comprehended
in
that
work
.
Hence
I
inferre
,
that
seeing
the
Human
nature
of
Christ
was
a
Creature
(
and
differing
much
from
fallen
man
,
because
he
was
conceived
by
the
Holy
Ghost
)
it
must
be
comprehended
in
the
Creation
of
the
sixth
day
;
and
therefore
his
Human
nature
did
exist
in
that
Prophetical
declaration
of
being
made
of
the
Seed
of
the
Woman
to
break
the
Serpents
head
.
John
saith
,
All
things
were
made
by
him
,
(
even
his
own
Human
nature
)
and
without
him
was
nothing
made
that
was
made
,
John
1.
3.
and
the
Apostle
makes
Christ
as
Mediator
to
be
the
first
of
all
things
,
that
he
might
be
the
Head
of
his
Body
the
Church
,
that
in
all
things
he
might
have
the
preheminence
,
therefore
Adam
and
Eve
must
be
Re-created
in
the
day
of
their
Creation
,
that
so
from
that
day
forward
Christ
might
be
the
Head
of
his
Body
the
Church
,
that
in
all
things
he
might
have
the
preheminence
,
Col.
1.
15.
to
19.
and
in
this
respect
also
Christ
is
said
to
save
us
,
and
to
call
us
by
a
holy
Calling
before
the
world
was
,
2
Tim.
1.
9.
because
he
was
ordained
to
his
Office
before
the
world
was
.
6
The
very
frame
of
the
words
in
Gen.
22.
(
being
delivered
so
often
in
the
pretertence
)
may
assure
us
,
that
not
only
the
first
natural
being
,
or
existing
of
the
Creation
is
meant
,
but
that
the
very
best
supernatural
being
thereof
is
also
meant
;
for
if
the
adding
of
some
Common
gifts
to
Nature
be
called
a
Creation
,
Eze.
28.
14
,
15.
then
the
super-adding
of
saving
gifts
to
fallen
man
,
must
needs
be
esteemed
as
the
highest
degree
of
all
Gods
Creation
,
as
these
Scriptures
do
testifie
,
Ier.
33.
26.
Ezek.
43.
1.
7.
15.
21.
Es.
44.
2.
Ephes.
2.
10.
Psal.
100.
3.
Psal.
102.
18.
Hence
it
follows
,
that
seeing
the
Heavens
and
the
Earth
were
finished
after
they
had
been
made
,
it
must
be
understood
that
they
were
finished
by
the
Redemption
and
Gubernation
of
the
promised
Seed
before
the
seventh
Day
,
and
therefore
that
Adam
and
Eve
must
necessarily
be
recreated
on
the
sixth
day
,
and
so
(
by
the
Figure
Synedoche
,
and
also
by
the
figure
Continent
for
the
thing
contained
)
they
must
be
a
part
of
the
New
Heavens
,
and
of
the
New
Earth
,
as
well
as
all
other
re-created
Souls
are
,
Es.
51.
16.
Es.
65.
17
,
18.
Es.
66.
22.
Es.
41.
20.
Psal.
96.
11.
2
Pet.
3.
13.
Rev.
21.
1.
The
finishing
act
of
that
which
God
had
created
in
the
end
of
the
sixth
day
by
the
promised
Seed
,
may
well
be
resembled
to
the
finishing
act
of
the
Temple
by
Joash
and
Jehoi●da
,
they
imployed
faithful
Work-men
to
repair
it
,
after
that
wicked
Athaliah
had
destroyed
it
,
and
then
it
is
said
,
That
a
Healing
went
up
upon
the
work
,
1
Chro.
24.
13.
that
is
to
say
,
the
breaches
and
decays
thereof
were
healed
,
repaired
,
and
amended
;
for
to
heal
a
thing
is
to
repair
it
,
or
to
make
it
perfect
and
sound
again
,
2
Chro.
7.
14.
Psal.
60.
2.
2
Chro.
34.
10.
and
thus
the
Temple
which
had
been
made
was
re-created
,
finished
,
and
perfected
by
those
faithful
men
,
ver.
14.
In
like
sort
,
after
that
Satan
by
his
malicious
Head-plot
had
ruinated
,
and
broken
down
that
glorious
Temple-work
of
Gods
Creation
,
by
inticing
Adam
and
Eve
to
eat
the
forbidden
Fruit
,
then
God
laid
help
upon
one
that
was
able
and
faithful
to
repair
it
,
for
in
the
end
of
the
sixth
day
God
told
the
Devil
by
way
of
threatning
,
and
Adam
and
Eve
by
way
of
Promise
,
That
the
Seed
of
the
Woman
should
break
this
Head-plot
of
the
Devil
,
by
his
Mediatorial
obedience
,
when
he
should
make
his
Soul
a
propitiatory
Sacrifice
for
his
sin
,
even
at
the
same
time
when
the
Devil
should
peirce
him
in
the
foot-soals
as
a
sinful
Malefactor
;
now
God
could
not
declare
this
but
by
his
Sons
pre-consent
,
contract
,
and
Covenant
,
upon
his
undertaking
Gods
Attonement
,
or
Reconciliation
was
procured
,
and
the
holy
Spirit
was
procured
thereby
also
for
Adams
re-creation
,
and
so
a
Healing
went
up
upon
the
Creation
by
this
faithful
Workman
,
and
blessed
Mediator
Christ
Jesus
,
the
strong
Rock
,
whose
work
is
perfect
,
Deut.
32.
4.
and
in
this
respect
the
Apostle
Peter
calls
the
Mediator
the
faithful
,
Creator
,
1
Pet.
4.
19.
whose
work
is
perfect
,
but
Peters
Greek
(
Ctistes
)
is
borrowed
from
the
seventy
,
on
1
Sam.
22.
&
Psal.
18.
2.
where
the
Hebrew
is
Rock
,
and
there
it
is
the
attribute
of
the
Mediator
;
and
Christ
told
his
Apostles
,
that
he
would
build
his
Church
upon
that
Rock
,
and
that
the
gates
of
Hell
should
not
overcome
it
,
Mat.
16.
18.
Master
Perkins
on
the
Creed
,
pag.
154.
saith
,
God
is
called
the
faithful
Creator
,
1
Pet.
4.
19.
because
he
did
not
leave
his
Works
of
Creation
without
his
faithful
care
and
providence
,
as
Masons
and
Carpenters
leave
their
Houses
as
soon
as
they
are
built
,
without
any
further
care
what
becomes
of
them
,
for
God
is
a
faithful
Creator
,
that
will
not
let
his
Creation
go
to
ruine
.
Thus
we
see
that
Adam
and
Eve
were
twice
Created
in
one
day
;
1.
They
were
made
perfect
,
but
yet
mutable
in
the
former
part
of
the
sixth
day
(
as
it
appeared
)
for
presently
by
the
sleight
of
Satan
they
lost
their
first
Created
perfections
.
2.
God
did
Re-create
them
with
supernatural
perfections
by
the
promised
Seed
,
in
the
end
of
the
same
day
;
and
this
Creation
was
permanent
,
because
it
was
a
Creation
of
God
in
Christ
Jesus
,
Eph.
2.
10.
and
because
Christ
undertook
to
make
all
perfect
,
therefore
God
rewarded
Christ
for
this
his
work
,
for
at
the
same
time
the
Lord
put
the
whole
Creation
in
subjection
under
the
feet
of
Christ
;
and
when
all
this
was
done
,
then
the
whole
Creation
was
perfect
,
and
intire
,
lacking
nothing
,
and
therefore
Gods
rest
on
the
Seventh
Day
was
a
perfect
rest
;
But
if
God
had
kept
his
rest
on
the
Seventh
day
whiles
Adam
had
stood
in
his
mutable
condition
,
as
some
Expositors
would
have
him
to
do
,
then
Gods
rest
(
especially
on
the
first
Sabbath
)
had
stood
but
upon
a
ticklish
and
litigious
foundation
.
CHAP.
IV.
That
this
Sentence
[
Before
the
Seventh
Day
God
had
finished
God
did
put
out
sundry
operations
of
his
eternal
providence
in
the
sixth
day
,
for
the
finishing
of
that
work
which
he
had
created
but
mutably
perfect
,
before
he
could
be
said
to
keep
a
perfect
rest
on
the
seventh
day
.
The
reason
why
God
made
Angels
but
mutably
perfect
at
first
was
,
that
they
might
fall
,
and
so
might
become
the
instrument
of
Mans
fall
.
the
Work
that
he
had
made
]
doth
imply
,
That
God
,
by
his
Eternal
Counsel
and
Providence
(
as
the
efficient
cause
)
had
contrived
to
put
out
sundry
opperations
of
his
Eternal
Providence
in
the
sixth
day
,
for
the
finishing
,
or
perfect
setling
of
all
that
Work
which
he
had
made
but
mutably
perfect
at
first
,
before
he
could
keep
a
perfect
rest
on
the
Seventh
Day
.
BY
the
event
of
things
now
made
known
unto
us
,
we
may
in
some
sort
see
into
the
Plat-form
of
Gods
eternal
Providence
,
how
he
had
contrived
to
finish
or
perfect
that
Work
that
at
the
first
he
had
made
,
and
created
,
but
mutably
perfect
,
before
he
could
keep
the
Seventh
Day
as
a
day
of
perfect
rest
.
If
God
by
his
eternal
Counsel
and
Providence
had
not
contrived
to
make
Angels
mutably
perfect
as
well
as
Man
,
then
Angels
had
not
despised
to
attend
upon
Adam
and
Eve
into
Paradise
(
as
their
charge
was
)
and
then
Angels
had
not
become
Devils
,
and
then
Man
had
not
been
tempted
by
Satan
,
and
then
man
had
not
fallen
,
and
then
God
had
fore-ordained
a
Mediator
in
vain
.
Therefore
that
God
might
make
his
Free
grace
glorious
to
fallen
Man
,
and
that
he
might
make
the
Mediator
glorious
to
the
Souls
of
the
Elect
,
he
made
Adam
at
the
first
but
mutably
perfect
,
that
so
he
might
fall
,
and
that
so
he
might
take
occasion
thereby
to
convince
him
,
and
humble
him
in
the
sight
of
his
sin
and
misery
,
and
that
so
he
might
take
occasion
thereby
to
reveal
unto
his
Soul
the
way
of
eternal
Salvation
by
the
Seed
of
the
Woman
.
And
for
the
more
speedy
effecting
of
all
this
,
he
did
by
his
eternal
Counsel
and
Providence
appoint
his
heavenly
Angels
,
as
wel
as
his
terrestrial
Creatures
,
to
attend
upon
Adam
and
Eve
into
Paradise
,
for
he
fore-knew
that
if
he
did
but
give
his
heavenly
Angels
charge
to
attend
upon
earthly
Man
,
with
other
earthly
Creatures
into
Paradise
,
that
many
Legions
of
them
would
despise
Man
in
comparison
of
themselves
,
and
would
neglect
their
charge
,
that
so
in
Justice
God
might
deprive
them
of
their
pure
Natural
qualities
,
and
then
he
knew
that
they
would
become
an
envious
company
against
the
glory
of
Man
,
and
that
they
would
agree
together
in
one
deep
Head-plot
(
altogether
unseen
to
Man
)
to
seduce
him
,
and
perswade
him
to
eat
of
the
forbidden
Fruit
,
that
so
they
might
be
brought
into
the
same
Spiritual
death
with
themselves
;
and
by
this
speedy
Head-plot
of
theirs
they
made
account
not
only
to
corrupt
Adam
and
Eve
,
but
also
to
destroy
the
whole
Generation
of
all
Mankind
.
But
God
that
was
wise
in
Counsel
,
and
wonderful
in
Working
,
who
worketh
all
things
after
the
Counsel
of
his
own
Wil
,
Eph.
1.
11.
had
contrived
how
to
break
this
Head-plot
of
the
Devil
in
peeces
by
the
Seed
of
the
Woman
;
this
Divine
H●ad-plot
the
Angels
that
fell
knew
not
of
,
for
if
they
had
but
known
it
,
then
they
would
not
have
refused
to
attend
upon
Adam
and
Eve
into
Paradise
;
and
thus
God
by
his
eternal
Counsel
and
Providence
had
contrived
how
to
make
this
Head-plot
of
the
Devil
to
be
an
occasion
to
declare
his
goodness
to
fallen
M●n
,
both
the
goodness
of
Justice
,
and
the
goodness
of
Mercy
,
by
making
the
Person
and
office
of
the
Mediator
better
known
,
and
more
admired
and
honoured
of
fallen
Man
,
than
if
Adam
had
stood
still
in
his
innocency
.
As
soon
therefore
as
Adam
was
fallen
,
God
took
occasion
thereby
to
introduce
the
Mediator
into
his
Priestly
Office
virtually
,
that
so
he
might
reconcile
and
redeem
Man
,
and
put
him
into
a
better
estate
again
than
he
had
by
his
first
Creation
,
and
that
thereby
God
might
put
all
the
rest
of
his
Creation
under
the
Government
of
Christ
,
as
the
true
Lord
,
and
proper
Heir
of
all
things
,
for
all
things
were
created
for
him
,
Col.
1.
16.
or
else
if
he
had
not
restrained
sin
,
and
been
pre-ordained
to
bee
the
Heir
of
all
things
,
and
to
be
ready
at
hand
to
take
the
Government
of
all
upon
him
at
Adams
Fall
,
the
whole
Creation
had
been
instantly
confounded
by
a
general
Rebellion
,
and
by
a
total
Disorder
,
which
was
the
main
thing
that
the
Devil
aimed
at
in
his
Head-plot
,
but
it
was
prevented
,
because
he
had
ordained
Christ
to
be
the
right
Heir
of
all
,
to
undertake
the
Government
of
all
at
the
very
instant
of
Adams
Fall
,
and
so
his
Mercy
is
over
all
his
Works
,
as
the
Hen
is
over
her
Chickens
,
Psa.
145.
From
the
Premises
I
reason
thus
:
The
whole
Creation
was
made
at
first
for
that
very
end
for
which
it
now
serveth
,
Psal.
119.
91.
But
now
all
the
whole
Creation
serveth
to
the
honour
of
the
Mediator
,
for
God
hath
laid
the
Government
of
the
whole
Creation
upon
his
Shoulders
,
Es.
9.
6
,
7.
and
hath
given
him
dominion
over
the
Works
of
his
hands
,
and
hath
put
all
things
under
his
feet
,
Psal.
8.
6.
1
Cor.
15.
24.
to
28.
and
in
that
hee
hath
put
all
things
in
subjection
under
him
,
he
left
nothing
that
should
not
be
subject
to
him
,
Hebr.
2.
8.
Therefore
God
had
fore-ordained
the
Mediator
,
to
restrain
the
violence
of
corrupted
Nature
,
and
to
take
upon
him
the
right
of
Government
,
as
the
right
Heir
of
all
things
,
even
from
the
first
moment
of
Mans
Fall
,
for
all
things
were
created
for
him
,
Col.
1.
16.
and
therefore
God
could
not
keep
a
Sabbath
of
rest
untill
he
had
put
the
right
Heir
into
actual
possession
,
and
in
that
respect
Christ
is
stiled
the
Lord
of
all
Hosts
,
Psal.
24.
10.
because
all
the
Hosts
of
Heaven
and
Earth
were
put
under
his
Dominion
,
even
from
the
day
of
Mans
creation
;
and
in
that
respect
also
Christ
is
stiled
and
called
,
The
beginning
of
the
creation
of
God
,
Rev.
3.
14.
Col.
1.
15.
Psal.
102.
26.
Heb.
2.
10.
for
hee
was
ordained
before
all
things
,
and
by
him
all
things
do
consist
,
Col.
1.
17.
Heb.
2.
10.
1
Cor.
8.
6.
And
this
Dominion
of
the
Mediator
all
creatures
do
,
and
have
acknowledged
ever
since
the
fall
of
Adam
;
and
therefore
the
four
and
twenty
Elders
do
cast
down
their
Crowns
before
him
,
saying
,
Thou
art
worthy
,
O
Lord
,
to
receive
glory
,
and
honour
,
and
power
,
for
thou
hast
created
all
things
,
and
for
thy
pleasures
sake
they
are
,
and
were
created
,
Rev.
5.
11
,
12
,
13.
Psal.
145
,
10
,
11
,
12.
Psa.
89.
5.
and
Rev
5.
11
,
12
,
13.
See
also
ch.
6
at
Sixthly
.
our
Saviour
Christ
doth
still
comfort
his
afflicted
people
with
the
constancy
of
his
providence
,
for
their
good
,
saying
,
I
have
made
thee
(
namely
by
a
Re-creation
)
and
I
will
bear
thee
(
namely
by
my
constant
fatherly
providence
)
Es.
64.
4.
yea
Christ
by
his
over-ruling
providence
doth
create
,
and
make
the
wicked
to
serve
for
his
glory
,
and
for
his
Churches
good
,
by
limitting
and
ordering
all
their
wicked
actions
;
Behold
(
saith
Christ
)
I
have
created
the
Smith
,
and
I
have
created
the
Destroyer
to
destroy
,
Es.
64.
16.
yea
Christ
doth
order
the
very
devils
by
his
over-ruling
providence
,
so
that
they
cannot
be
so
malicious
,
as
else
they
would
be
against
man
,
as
we
may
see
in
the
case
of
Job
.
So
then
,
both
Deceivers
,
and
Deceived
,
all
are
from
Him
,
and
by
Him
,
and
for
Him
,
Rom.
11.
35.
Job
.
12.
16.
And
thus
we
see
that
God
hath
put
all
things
under
the
feet
of
Christ
according
to
the
purpose
of
him
who
worketh
all
things
after
the
counsel
of
his
own
will
,
Eph.
1.
11.
Act.
2.
23.
And
therefore
it
follows
,
that
God
by
his
eternall
Providence
did
ordain
a
Mediator
against
the
day
of
Adams
fall
,
Eph.
1.
4.
1
Pet.
1.
20.
2
Tim.
1.
9.
by
whose
Redemption
and
Gubernation
,
the
whole
Creation
was
finished
,
perfected
,
settled
,
and
ordered
before
the
seventh
day
;
and
therefore
these
terms
(
he
had
finished
,
and
had
made
before
the
7th
.
day
)
do
imply
,
that
Christ
the
Mediator
did
put
out
sundry
operations
of
his
eternal
Providence
in
the
sixth
day
for
the
finishing
and
perfect
setling
of
all
the
Creation
(
which
at
first
he
had
made
but
mutably
perfect
)
before
he
could
keep
a
contented
setled
rest
on
the
seventh
day
.
Mr.
Perkins
on
the
Creed
,
Pag.
159.
saith
,
One
of
the
greatest
works
of
Gods
providence
that
can
be
,
is
about
mans
Fall
and
Restauration
;
First
,
by
the
just
permission
of
his
Fall
,
Rom.
11.
32.
And
secondly
,
by
destroying
this
head-plot
of
the
Devill
,
Gal.
3
22.
CHAP.
V.
That
this
term
[
which
he
had
made
,
Gen.
2.
2.
]
hath
relation
to
the
Creation
of
the
Mediator
,
in
two
particulars
;
1
In
regard
of
his
Office
as
a
Mediatorial
Priest
.
2
In
regard
of
his
Humane
nature
.
GOD
having
provided
a
Mediator
,
by
his
eternal
Providence
,
God
created
or
installed
the
Mediator
into
his
Priestly
office
before
he
could
keep
a
perfect
rest
on
the
seven●h
day
.
against
the
day
of
Adams
fall
,
for
his
Reconciliation
,
and
Re-creation
,
was
pleased
accordingly
to
exhibit
the
said
Mediator
to
Adam
in
a
gracious
declaration
thereof
to
him
,
but
yet
it
was
in
a
way
of
threatning
to
the
Serpent
,
that
this
Mediator
should
be
the
seed
of
that
deceived
Woman
,
and
that
he
should
break
his
head-plot
,
Gen
3.
15.
namely
by
his
propitiatory
sacrifice
,
or
sacrifice
of
Attonement
,
even
at
the
same
time
when
the
Devill
by
his
instruments
should
put
him
to
death
by
peircing
him
in
the
foot-soals
as
a
sinfull
Malefactor
on
the
Crosse
;
and
now
God
did
not
onely
threaten
the
Devill
to
break
his
head-plot
,
and
not
onely
comfort
Adam
with
the
assurance
of
his
Redemption
,
but
also
he
said
to
his
Son
,
This
day
have
I
begotten
thee
,
or
created
thee
into
the
office
of
a
Priestly
Mediator
,
Heb.
5.
5.
with
Psal.
2.
7
,
8.
and
in
this
sense
God
is
said
to
make
or
create
Moses
and
Aaron
when
he
installed
them
into
the
office
of
deliverers
,
The
humane
nature
of
Christ
was
created
and
virtually
made
flesh
of
the
s●ed
of
the
woman
before
God
could
be
said
to
keep
a
perfect
rest
on
the
seventh
day
.
See
John
Frith
against
Sir
Tho.
Mo●●
p.
109.
1
Sam.
12.
6.
and
in
this
sense
God
could
not
keep
a
perfect
rest
on
the
seventh
day
untill
he
had
created
the
Mediator
into
his
Priestly
office
.
2
The
humane
nature
of
Christ
was
created
,
and
exhibited
in
a
gracious
declaration
of
Adams
redemption
(
from
the
Devils
Head-plot
by
the
seed
of
the
Woman
)
as
the
perfection
of
all
the
Creation
on
the
sixth
day
,
his
humane
nature
is
a
creature
,
and
therefore
it
was
virtually
made
flesh
of
the
seed
of
the
woman
,
before
it
could
be
said
,
That
God
had
finished
all
his
works
which
be
had
created
and
made
;
and
ther
fore
before
he
could
keep
a
perfect
rest
on
the
seventh
day
.
Christ
was
as
truly
made
flesh
of
the
seed
of
the
Virgin
Eve
on
the
sixth
day
,
as
he
was
made
flesh
of
the
seed
of
David
,
Rom.
1.
3.
and
his
flesh
was
as
truly
eaten
by
faith
of
Adam
and
Eve
,
and
of
all
the
godly
Fathers
that
offered
Sacrifices
of
Attonement
by
faith
,
as
it
is
eaten
by
us
now
;
for
this
Proposition
is
general
,
and
belongeth
to
the
godly
in
all
ages
from
the
first
Promise
,
That
unlesse
ye
eat
the
flesh
of
the
Son
of
Man
,
ye
can
have
no
life
in
you
,
Joh.
6.
53.
And
for
the
confirmation
of
this
first
Promise
(
that
Christ
should
be
made
flesh
of
the
seed
of
the
woman
)
Christ
did
often
appear
to
the
Fathers
in
the
shape
of
a
man
,
Gen.
32.
24.
Prov.
8.
31.
to
assure
them
,
that
as
he
was
truly
exhibited
in
a
gracious
promise
to
our
first
Parents
,
so
he
would
in
due
time
take
our
nature
upon
him
;
and
in
this
respect
the
humane
nature
of
Christ
was
called
by
the
Prophet
Jeremy
,
A
new
created
thing
in
the
Earth
,
A
Virgin
shall
compasse
a
man
,
Jer.
31.
22.
This
whole
Chapter
is
a
Prophesie
of
the
dayes
of
the
Messiah
(
as
any
considerate
Reader
may
easily
discern
)
I
put
in
the
term
Virgin
,
instead
of
our
translated
term
Woman
,
and
yet
I
find
no
fault
with
the
term
Woman
,
provided
the
interpretation
be
of
a
Virgin-Woman
;
but
if
the
term
Woman
be
taken
for
one
that
hath
a
Husband
,
in
that
sense
I
dislike
the
term
,
for
it
is
no
new
created
thing
for
a
woman
that
hath
a
husband
to
compasse
a
man-child
in
her
womb
.
2
I
dissent
from
them
that
think
the
word
Compasse
doth
mean
the
crafty
fetches
of
an
immodest
woman
,
seeking
as
an
agent
to
circumvent
some
man
or
other
into
the
bond
of
mariage
;
This
Interpretation
cannot
stand
,
because
this
is
no
new
created
thing
.
3
I
dissent
from
them
that
make
this
Woman
to
be
the
generality
of
the
Jews
that
shall
conquer
the
great
Empire
of
the
Turks
,
for
this
new
device
doth
not
make
this
new
created
thing
.
But
to
me
it
is
most
evident
that
this
new
created
thing
is
nothing
else
but
the
humane
nature
of
Christ
encompassed
in
the
womb
of
a
Virgin
;
First
,
of
the
Virgin
Eve
;
And
secondly
,
of
the
Virgin
Mary
:
And
at
this
new
created
thing
,
no
doubt
but
Adam
and
Eve
did
as
much
wonder
,
as
the
Angels
did
at
the
hanging
of
the
earth
upon
nothing
,
Job
38.
7.
yea
this
new
created
thing
may
justly
ravish
both
Men
and
Angels
with
wonderment
,
as
it
doth
,
1
Tim.
3.
16
1
Pet.
1.
12.
Exod.
25.
20.
By
this
Vision
the
Prophet
Jeremy
did
call
backsliding
Israel
to
consider
this
new
created
thing
(
saying
,
by
way
of
wonderment
at
their
unbeleef
)
How
long
wilt
thou
go
about
,
O
thou
backsliding
daughter
?
for
the
Lord
hath
created
a
new
thing
in
the
earth
,
A
Virgin-woman
shall
compasse
a
man
.
Hence
it
is
evident
,
that
if
this
backsliding
Daughter
had
but
duly
considered
this
new
created
thing
,
it
would
have
wrought
true
conversion
in
them
as
well
as
it
did
in
Adam
and
Eve
(
But
who
hath
beleeved
our
report
,
saith
the
Prophet
in
the
like
case
,
Es.
53.
1.
Isaiah
would
have
cured
wicked
Ahaz
his
unbeleef
with
this
sign
,
Es.
7.
14.
but
this
new
created
thing
did
not
work
admiration
in
his
affections
,
as
it
did
in
Adam
and
Eve
,
and
therefore
it
did
him
no
good
.
After
Jeremy
had
propounded
this
new
created
thing
for
the
conversion
of
back-sliding
Israel
,
he
said
,
I
awaked
,
and
behold
my
sleep
was
sweet
unto
me
,
Jer.
31.
26.
it
wrought
sweet
affections
of
joy
in
the
consideration
of
it
;
But
if
Jeremy
had
conceived
as
some
Interpreters
do
,
that
this
woman
had
been
a
subtill
immodest
woman
,
then
I
marvell
how
he
could
have
had
any
sweet
content
in
that
consideration
when
he
awoke
.
By
this
woman
therefore
I
do
not
only
understand
the
Virgin
Mary
,
that
did
actually
compasse
the
Humane
nature
of
Christ
in
her
womb
,
but
I
do
also
understand
the
Virgin
Eve
that
did
virtually
compasse
him
in
her
womb
by
faith
,
for
God
did
exhibit
the
Messiah
to
her
in
a
gracious
Proposition
in
the
cool
of
the
sixth
day
while
she
was
a
Virgin
;
And
it
is
remarkable
that
the
Prophet
Jeremy
doth
speak
of
this
new
created
thing
both
in
the
time
past
,
and
also
in
the
time
to
come
;
Behold
,
saith
he
,
the
Lord
hath
created
a
new
thing
in
the
earth
(
and
in
the
next
clause
he
speaks
of
it
as
of
a
thing
to
come
)
A
Virgin
shall
compasse
a
man
,
or
a
man-child
(
for
a
man-child
is
called
A
man
,
Job
3.
2.
Joh.
16.
21.
)
So
then
this
phrase
,
God
had
finished
his
work
which
he
had
made
before
the
seventh
day
,
includes
all
this
that
I
have
spoken
of
the
Humane
nature
of
Christ
,
as
I
have
also
noted
it
in
Chap.
3.
R.
2.
Also
the
extent
of
this
term
created
and
made
is
very
large
,
for
it
is
often
applied
to
things
that
are
new
,
marvellous
,
and
glorious
,
Es.
65.
18.
Ex.
34.
10.
Num.
16.
30.
also
it
is
applied
to
Gods
powerfull
acts
,
Deut.
3.
24.
and
to
things
that
are
done
in
a
miraculous
manner
above
nature
,
Joh.
2.
9.
In
all
which
regards
the
humane
nature
of
Christ
;
(
as
it
was
compassed
in
the
womb
of
a
Virgin
that
never
knew
man
)
may
well
be
called
a
glorious
,
powerful
,
and
miraculous
new
created
thing
in
the
earth
to
the
sound
conversion
of
a
true
considerate
heart
.
2
This
new
created
thing
the
Prophet
Agur
doth
make
to
be
the
greatest
wonder
of
all
the
four
which
he
doth
name
,
and
compare
together
,
in
Prov.
30.
18
,
19.
Three
things
(
saith
he
)
are
too
wonderful
for
me
,
yea
four
that
I
know
not
;
1
The
way
of
an
Eagle
in
the
air
.
2
The
way
of
a
Serpent
from
a
Rock
.
3
The
way
of
a
ship
in
the
midst
of
the
Sea
.
And
4
The
way
of
a
man
in
a
Virgin
.
The
Hebrew
word
which
is
translated
Woman
in
this
place
,
doth
properly
signifie
such
a
woman
as
never
knew
man
by
carnal
generation
.
This
Hebrew
word
is
never
used
for
a
polluted
Adultresse
as
some
would
have
it
to
mean
in
this
place
.
2
Neither
is
this
Hebrew
word
used
for
a
maried
woman
,
but
alwayes
for
a
Virgin
that
never
knew
man
:
Examine
the
several
places
where
this
Hebrew
word
is
used
,
and
that
will
confirm
the
truth
of
my
observation
;
It
is
used
but
six
times
only
in
Scripture
,
Gen.
24.
43.
Ps.
68.
25.
Cant.
1.
2.
Cant.
6.
7.
Es.
7.
14.
Prov.
30.
19.
in
the
first
five
places
no
question
is
made
by
any
to
the
contrary
;
all
the
question
is
about
this
last
place
in
Prov.
30.
19.
and
yet
if
the
scope
of
the
Prophet
Agur
in
this
Chapter
be
well
marked
,
there
is
no
more
question
of
this
place
,
than
of
the
rest
;
for
in
this
Chapter
the
Prophet
Agur
doth
speak
of
Christ
in
our
nature
,
and
calls
him
Ithiel
and
Vcall
vers.
1.
Mr.
Broughton
in
Ecclesiastes
,
pag.
11.
saith
,
that
Agur
speaks
of
Gods
dwelling
in
Christ
named
Ithiel
and
Vcall
,
which
signifies
God
with
me
,
even
the
mighty
;
so
that
we
see
the
Prophet
Agur
doth
call
the
Mediator
Ithiel
and
Vcall
in
the
very
same
sense
that
Esay
calls
him
Immanuel
;
the
notation
is
much
alike
in
both
places
.
Therefore
seeing
the
Prophet
Agur
doth
speak
of
Christ
in
our
nature
in
the
fore-front
of
this
Prophesie
,
what
lets
but
that
he
may
speak
also
of
his
wonderful
strange
conception
in
the
womb
of
a
Virgin
?
the
wonderfulnesse
whereof
he
doth
illustrate
by
way
of
comparison
to
three
other
things
that
are
beyond
the
power
of
humane
reason
to
find
out
;
For
first
,
who
can
find
out
the
path-way
where
a
ship
hath
gone
in
the
middest
of
the
Sea
?
Or
secondly
,
the
path-way
where
an
Eagle
hath
flown
in
the
midst
of
the
air
?
Or
thirdly
,
the
path-way
of
a
Serpent
from
the
Rock
:
Put
fourthly
,
who
can
find
out
how
a
Man-child
can
be
conceived
in
the
womb
of
a
Virgin
that
never
knew
man
?
the
Prophet
Agur
makes
this
fourth
thing
a
greater
wonder
than
the
other
three
.
And
this
last
the
Prophet
Jeremy
calls
a
new
created
thing
in
the
earth
;
and
seeing
all
sorts
of
creatures
were
created
in
six
dayes
,
it
follows
,
that
this
new
created
thing
of
the
humane
nature
of
Christ
in
the
womb
of
a
Virgin
,
was
created
and
exhibited
to
fallen
Adam
and
Eve
in
a
gracious
Propetical
Declaration
on
the
sixth
day
,
before
that
God
could
keep
a
perfect
rest
on
the
seventh
day
.
CHAP.
VI.
Proving
,
that
the
whole
world
was
made
for
the
Honour
of
the
Mediator
,
as
the
right
Heir
of
all
;
1
Hence
it
follows
,
That
God
could
not
keep
a
perfect
Rest
on
the
seventh
day
,
untill
he
had
put
the
Mediator
,
as
the
right
Heir
of
all
,
into
his
possession
.
2
Hence
follows
,
That
Adam
must
fall
,
and
be
Re-created
on
the
day
of
his
Creation
.
This
is
proved
by
an
induction
of
some
particulars
.
1
THe
Angels
were
made
to
serve
the
Mediator
even
as
he
was
ordained
to
be
the
seed
of
the
woman
,
Psal.
91.
11
,
12.
Heb.
1.
6.
and
therefore
they
did
sing
for
joy
,
not
onely
at
the
birth
of
Christ
when
he
was
born
of
the
Virgin
Mary
,
Luke
2.
14.
But
doubtlesse
,
they
did
as
much
rejoyce
to
hear
that
joyfull
news
to
fallen
Adam
and
Eve
,
that
he
should
be
the
seed
of
the
woman
to
break
the
Devills
Head-plot
;
and
ever
since
that
day
they
desire
to
pry
into
that
joyfull
and
glorious
mystery
,
1
Tim.
3.
16.
1
Pet.
1.
12.
2
The
woman
was
in
a
special
manner
made
for
the
Honour
of
the
Mediator
,
as
well
as
for
Admas
Society
,
and
Posterity
;
for
without
the
womans
seed
,
Christ
could
not
have
been
promised
to
be
the
seed
of
the
woman
that
was
fallen
,
and
that
her
seed
should
break
the
Devils
Head-plot
,
Gen.
3.
15.
3
The
Sabbath
was
made
for
the
Honor
of
the
Mediator
,
for
he
was
Lord
of
the
Sabbath
,
even
as
he
was
the
Son
of
Man
,
Mar.
2.
28
4
The
distinction
of
the
natural
day
into
Morning
and
Evening
was
so
contrived
by
Gods
providence
for
the
Honour
of
the
Mediator
,
for
the
glad
tydings
of
his
Propitiatory
Sacrifice
was
constantly
remembred
,
and
typified
by
the
Morning
and
Evening
,
Sacrifices
;
for
that
division
of
the
day
into
morning
and
evening
is
a
differing
division
from
day
&
night
(
as
I
have
shewed
at
large
in
my
book
of
Holy
Time
)
and
therefore
according
to
the
usual
time
of
the
Evening
Sacrifice
Christ
performed
his
Propitiatory
Sacrifice
of
Attonement
,
about
the
midst
of
the
first
Evening
,
for
the
first
natural
Evening
begins
at
Mid-day
at
the
first
declining
of
the
Sun
,
and
continues
till
Sun-set
,
where
the
night
begins
,
and
in
the
midst
of
this
evening
,
namely
about
three
a
clock
in
the
afternoon
,
Christ
made
his
soul
an
Evening
Sacrifice
of
mans
Redemption
.
5
The
several
sorts
of
Beasts
and
Fowls
were
made
for
the
Honour
of
the
Mediator
;
and
though
some
of
them
were
by
Gods
Providence
to
be
of
a
ravenous
kind
,
namely
as
soon
as
Adam
fell
,
yet
they
could
not
destroy
fallen
man
from
the
face
of
the
earth
,
neither
could
they
wholly
destroy
their
fellow-creatures
that
were
of
a
tame
kind
,
because
the
Lord
God
had
ordained
a
Mediator
to
be
the
right
Heir
of
them
all
,
and
to
rule
them
all
(
by
restraining
their
corrupt
desires
,
and
guiding
them
)
as
soon
as
Adam
fell
,
so
that
the
hungry
Lions
could
not
devour
Daniel
without
his
license
;
and
as
for
the
rest
of
the
creatures
which
were
ordained
to
be
of
a
more
quiet
and
harmless
kind
,
God
called
them
clean
Beasts
,
and
some
of
them
he
ordained
for
the
use
of
Sacrifices
,
as
the
fittest
to
typifie
the
innocency
of
Christs
humane
nature
,
and
the
perfection
of
his
Sacrifice
.
6
All
sorts
of
creatures
were
made
for
the
Honor
of
the
Mediator
;
and
therefore
as
soon
as
Adam
fell
,
God
put
all
things
in
subjection
under
his
feet
,
And
there
was
nothing
that
was
not
made
subject
unto
him
,
Heb.
2.
8.
Psal.
8.
6.
Col.
1.
16.
Eph.
1.
22.
Yea
,
God
made
him
the
head
over
the
spirits
of
just
men
made
perfect
by
the
Fathers
forgivenesse
,
that
is
to
say
,
by
the
Fathers
justification
,
Heb.
12.
23.
and
that
Dominion
is
called
the
first
o●
the
chiefest
Dominion
,
Mic.
4.
8.
and
this
Dominion
God
gave
him
in
the
day
of
Adams
Fall
and
Re-creation
.
Yea
all
creatures
in
general
do
yeeld
obedience
unto
the
Mediator
as
their
proper
Lord
and
Governour
,
Rev.
5.
13.
as
I
have
noted
more
at
large
in
Chap.
3.
R.
2.
and
in
Chap.
4.
Yea
when
the
Mediator
was
here
upon
earth
in
his
humane
nature
,
all
creatures
obeyed
him
as
their
Lord
;
for
he
rebuked
the
boy
sterous
winds
,
and
the
raging
sea
,
and
they
obeyed
him
;
He
commanded
the
liquid
waters
to
bear
him
as
the
dry
land
,
and
they
obeyed
him
;
He
commanded
a
hundred
fifty
three
great
fishes
to
come
into
Peters
Net
,
and
not
to
break
it
,
and
they
obeyed
him
,
Joh.
21.
He
commanded
that
fish
that
had
swallowed
a
Stater
to
come
to
Peters
Angle
to
pay
his
tribute
,
and
that
obeyed
him
;
He
commanded
the
Asse-colt
whereon
never
man
sate
to
carry
him
with
all
gentlenesse
to
Jerusalem
,
as
if
it
had
been
tamed
by
former
riding
,
and
it
obeyed
him
;
He
commanded
diseases
of
all
sorts
to
depart
from
the
sick
,
and
they
obeyed
him
:
Yea
he
commanded
the
Devils
to
come
out
of
certain
men
and
women
,
and
they
obeyed
him
;
Yea
at
the
time
of
Noahs
flood
,
He
commanded
all
sorts
of
creatures
,
as
well
the
wild
ravenous
kind
,
as
the
tame
kind
,
to
come
of
their
own
accord
into
Noahs
Ark
,
and
to
live
quietly
together
,
and
they
obeyed
him
,
Gen.
7.
8
,
9.
But
the
wicked
world
,
because
they
despised
the
Spirit
of
Christ
in
Noah
,
therefore
Christ
commanded
a
deluge
of
water
to
seize
upon
their
bodies
,
and
their
souls
he
sent
to
the
prison
of
Hell
,
1
Pet.
3.
19.
7
God
gave
the
Mediator
an
absolute
Dominion
over
all
Tyrants
,
so
that
they
cannot
do
as
much
mischief
to
his
people
as
they
desire
,
For
Christ
ruleth
even
in
the
midst
of
his
enemies
,
Psal.
110.
2
,
5
,
6
,
7.
Psal.
2
9.
10
,
11
,
12.
Prov.
8.
15
,
16.
And
therefore
the
Father
hath
committed
all
judgement
to
his
Son
,
because
all
men
should
honor
the
Son
,
as
they
honor
the
Father
,
Joh.
5.
22
,
23.
And
hath
given
him
Authority
to
execute
judgement
because
he
is
the
Son
of
Man
,
Joh.
5.
27.
And
if
he
had
not
been
declared
to
be
the
Son
of
Man
just
upon
Adams
Fall
,
the
Devill
would
have
made
a
hellish
confusion
of
the
Creation
at
that
instant
,
but
he
was
prevented
by
the
right
Heir
that
stood
ready
to
take
the
Government
of
all
upon
him
,
as
soon
as
ever
Adam
fell
.
From
these
,
and
the
like
considerations
it
is
evident
,
that
God
created
the
world
for
the
Honor
of
the
Mediator
,
and
that
he
might
rule
it
as
the
right
Heir
of
it
;
And
the
Hebrew
Doctors
have
a
common
saying
agreeing
with
this
,
That
the
world
had
not
been
created
,
but
for
the
Messiah
;
And
therefore
hence
it
follows
,
That
God
could
not
keep
a
perfect
Rest
on
the
seventh
day
,
untill
he
had
put
all
things
in
subjection
under
the
feet
of
Christ
,
as
the
proper
Lord
,
and
right
Heir
of
all
the
Creation
;
and
therefore
Adam
must
fall
,
and
also
be
Re-created
before
the
seventh
day
.
Conclusion
.
God
did
perfect
the
whole
Creation
on
the
sixth
day
,
by
ordering
all
things
according
to
the
Plat-form
of
his
eternal
Counsel
and
Providence
.
-
1
By
ordering
the
Devils
Fall
.
-
2
By
ordering
Adams
Fall
.
-
3
By
ordaining
a
Mediator
,
and
instating
of
him
into
his
Priestly
Office
.
-
4
By
creating
a
humane
nature
for
the
Mediator
,
of
the
seed
of
Eve
.
-
5
By
his
Office
of
Mediation
he
purchased
the
Spirit
of
his
Father
for
the
Re-creating
of
faln
Adam
and
Eve
.
-
6
By
this
means
they
were
made
a
part
of
Gods
heavenly
Host
.
-
7
By
this
means
they
were
made
the
chiefest
part
of
Gods
Host
here
on
earth
.
-
8
When
all
this
was
done
,
then
Christ
was
Heir
of
all
things
.
-
9
When
all
this
was
done
,
then
Sathans
Head-plot
was
broken
.
-
10
When
all
this
was
done
,
then
,
and
not
till
then
,
God
could
keep
a
perfect
Rest
on
the
seventh
day
from
all
his
works
,
because
by
this
means
he
had
finished
that
work
that
at
first
he
had
made
but
mutably
perfect
in
the
former
part
of
the
sixth
day
:
And
therefore
it
follows
by
good
consequence
,
That
the
Sabbath
was
not
ordained
in
the
time
of
Adams
Innocency
,
But
after
his
Fall
and
Re-creation
by
the
Promised
Seed
.
CHAP.
VII
.
Proving
that
Gods
rest
on
the
Seventh
Day
was
su●h
a
perfect
rest
,
that
nothing
could
happen
afterwards
that
could
any
whit
lessen
or
disturb
the
perfection
of
his
rest
on
the
Seventh
Day
,
as
it
would
have
hapned
if
God
had
kept
a
Sabbath
of
rest
whiles
Adam
stood
in
a
mutable
condition
.
THe
Text
saith
in
the
latter
clause
of
Gen.
2.
2.
That
God
rested
the
Seventh
day
from
all
his
Works
which
he
had
made
.
But
God
could
not
be
said
to
keep
a
perfect
rest
from
all
his
Works
which
he
had
made
,
as
long
as
Adam
stood
in
a
mutable
condition
,
for
God
knew
from
Eternity
that
Adam
and
Eve
would
presently
fall
from
their
Created
perfections
,
through
the
temptation
of
Satan
,
and
that
thereupon
the
whole
Creation
would
fall
into
utter
confusion
,
and
that
then
God
must
either
suffer
Satan
to
take
the
Dominion
of
the
whole
Creation
,
or
else
that
he
must
begin
again
to
make
it
more
perfect
than
it
was
before
,
by
a
new
Creation
.
Seeing
therefore
that
one
of
these
two
things
must
necessarily
follow
upon
Adams
fall
,
God
could
not
keep
a
perfect
rest
on
the
Seventh
Day
from
all
his
Works
,
untill
he
had
installed
the
Mediator
into
his
Office
,
and
setled
the
whole
government
of
all
things
upon
his
shoulders
,
as
upon
our
mighty
God
and
Prince
of
peace
,
Es.
9.
6
,
7.
If
God
had
rested
on
the
Seventh
Day
,
before
he
had
setled
the
whole
Creation
upon
the
Mediator
,
then
the
Devil
might
have
rejoyced
more
upon
the
first
seventh
day
than
God
.
1
Because
the
Devil
had
made
frustrate
the
glory
of
God
in
Mans
Creation
.
2
Because
he
had
spoiled
the
glory
of
Gods
order
in
the
residue
of
the
Creation
.
But
God
could
not
suffer
this
,
and
therefore
it
follows
,
that
God
could
not
keep
a
perfect
rest
as
long
as
Adam
stood
in
a
mutable
condition
;
neither
could
he
keep
a
day
of
rest
after
Adams
fall
,
until
he
had
made
Adam
and
Eve
perfect
again
by
a
Recreation
,
and
until
he
had
established
all
the
residue
of
the
Creation
upon
that
sure
Rock
whose
work
is
perfect
,
Deut.
32.
4.
But
as
soon
as
God
had
re-created
fallen
Adam
and
Eve
,
as
the
first
fruits
of
his
Holy
Militant
Church
here
on
earth
,
and
of
his
Church
Triumphant
in
Heaven
;
then
,
and
not
till
then
,
God
rested
on
the
seventh
day
from
all
his
Work
which
he
had
made
,
and
then
his
rest
was
a
most
perfect
rest
,
so
that
nothing
was
lacking
to
the
perfection
thereof
,
and
therefore
nothing
could
happen
afterwards
that
could
any
way
lessen
or
disturb
his
rest
,
because
he
rested
upon
that
sure
Mediator
,
who
had
Covenanted
to
break
the
Devils
Head-plot
by
his
propitiatory
Sacrifice
,
or
Sacrifice
of
attonement
for
fallen
Adam
and
Eve
,
and
for
all
the
Elect
to
the
end
of
the
world
.
CHAP.
VIII
.
Of
the
true
nature
of
Gods
rest
on
the
Seventh
Day
.
FIrst
,
It
must
be
remembred
,
That
Gods
rest
on
the
seventh
day
was
not
a
Natural
rest
,
after
the
labour
of
his
six
Days
Work
;
for
the
Creator
of
all
the
ends
of
the
earth
fainteth
not
,
neither
is
weary
,
Esa.
40.
28.
Secondly
,
Neither
was
Gods
rest
on
the
seventh
day
a
bare
cessation
from
Creating
any
other
sorts
of
Creatures
,
though
some
inconsiderate
Professors
would
have
it
to
be
no
more
,
thinking
thereby
to
warrant
their
Carnal
ease
,
and
their
carelesse
keeping
of
the
Lords
Day
;
but
such
kinde
of
rest
as
this
is
Gods
Soul
doth
hate
.
Thirdly
,
Neither
was
Gods
rest
upon
the
seventh
day
a
bare
contemplation
of
his
visible
Creation
,
as
others
would
have
it
,
thinking
thereby
to
warrant
their
pleasant
Re-creations
,
and
Contemplations
upon
the
Lords
Day
,
by
walking
out
into
the
Fields
to
behold
the
Works
of
God
,
and
to
behold
his
eternal
Power
and
God-head
in
the
Creation
;
thi●
is
not
the
true
rest
of
the
Sabbath
,
for
such
duties
as
these
a
Heathen
Philosopher
may
do
upon
the
Sabbath
Day
,
and
yet
not
observe
the
true
rest
of
the
Sabbath
;
but
this
sort
of
Persons
are
mis-led
by
a
false
supposition
,
that
the
Sabbath
was
first
ordained
as
a
day
of
rest
in
the
time
of
Adams
innocency
for
contemplation
on
the
visible
Creation
only
.
Fourthly
,
The
true
nature
of
Gods
rest
on
the
seventh
day
That
the
true
nature
of
Gods
rest
on
the
seventh
day
was
his
sweet
content
in
the
Mediator
.
was
his
sweet
content
in
the
Mediator
,
because
he
had
made
all
his
Creation
perfect
in
the
Mediator
,
and
because
he
had
established
Adams
happiness
upon
the
promised
Seed
,
as
upon
a
sure
Rock
,
and
firm
Foundation
,
and
because
he
had
put
all
the
rest
of
the
Creation
under
his
feet
.
As
soon
as
God
had
thus
renewed
the
face
of
the
earth
,
Psal.
104.
30.
and
setled
the
government
of
all
his
Works
upon
the
Person
and
Office
of
the
Mediator
,
then
God
rested
on
the
seventh
day
,
with
infinite
content
,
and
sweet
satisfaction
,
rejoycing
in
the
Works
of
his
hands
,
Psal.
104.
31.
but
the
thirtieth
verse
makes
Gods
Creation
to
be
Spiritual
as
well
as
earthly
,
and
so
doth
Psal.
100.
3.
Psal.
102.
18.
Es.
54.
5.
Es.
65.
18.
This
sweet
satisfying
rest
which
God
took
in
setling
all
the
works
of
his
hands
upon
the
Mediator
,
is
thus
expressed
by
Moses
,
In
six
days
Jehovah
made
the
Heavens
and
the
Earth
,
and
in
the
seventh
day
he
rested
,
and
was
refreshed
,
Exod.
31.
17.
Gods
resting
was
not
from
his
wearinesse
of
labour
in
the
work
of
Creation
,
but
from
the
heavie
burden
of
Adams
sin
,
which
had
spoiled
all
his
Creation
till
he
had
re-created
Adam
,
and
setled
him
and
all
the
rest
of
the
Creation
upon
the
Rock
Christ
,
and
in
this
respect
God
doth
often
complain
of
Mans
sin
as
a
heavie
burden
to
his
Soul
,
Amos
5.
2
,
13
,
Es.
1.
14.
And
as
the
sin
of
the
old
World
did
grieve
God
to
the
heart
,
Gen.
6.
6.
so
no
doubt
but
Adams
sin
above
any
other
sin
did
grieve
him
to
his
heart
,
untill
God
had
re-created
Adam
and
Eve
by
the
promised
Seed
,
and
put
the
whole
Creation
under
his
government
,
and
then
God
rested
the
seventh
day
,
and
was
refreshed
;
that
is
to
say
,
the
grief
of
his
heart
which
fell
upon
him
in
the
sixth
day
by
reason
of
Adams
sin
,
was
removed
from
him
,
by
the
Mediators
undertaking
to
make
a
reconciliation
by
his
propitiatory
Sacrifice
of
Attonement
in
the
cool
of
the
sixth
day
,
and
from
that
day
forwards
God
instructed
Adam
how
to
offer
Sacrifices
of
Attonement
as
a
liverly
memorial
thereof
;
and
thenceforth
all
Sacrifices
of
Attonement
are
called
sacrifices
of
rest
to
Jehovah
,
and
sweet
sacrifices
of
rest
,
Gen.
8.
21.
because
Christs
Sacrifice
doth
quiet
and
pacifi●
Gods
Soul
,
that
was
so
exceedingly
displeased
and
grieved
for
Adams
sin
,
and
therefore
the
Seventy
call
sacrifices
of
rest
sweet
Sacrifices
,
which
phrase
of
theirs
Paul
doth
approve
and
use
,
Eph.
5.
2.
they
are
also
called
sacrifices
of
Attonement
,
or
propitiatory
Sacrifices
.
Upon
this
new
settlement
of
the
Creation
upon
the
Mediator
,
All
the
Trinity
rested
,
and
were
refreshed
on
the
seventh
day
,
because
they
had
perfected
mans
happiness
by
a
Re-creation
.
God
the
Father
,
God
the
Son
,
and
God
the
Holy
Ghost
were
refreshed
;
now
all
the
blessed
Trinity
,
our
blessed
Creators
and
Makers
,
did
rejoyce
in
the
works
of
their
hands
.
1
The
Father
was
refreshed
with
great
joy
of
heart
,
because
he
had
found
out
a
Reconciler
,
and
because
his
lost
Son
was
found
again
,
Luk.
15.
2
The
Son
rejoyced
,
and
was
refreshed
,
because
he
had
taken
upon
him
the
Person
and
Office
of
a
Mediator
,
that
so
hee
might
seek
and
save
that
which
was
lost
,
Matth.
18.
11
,
12
,
13
,
14.
3
The
Holy
Ghost
rejoyced
,
and
was
refreshed
,
because
hee
had
re-created
the
heart
of
Adam
and
Eve
,
and
filled
their
Souls
with
joy
unspeakable
,
and
glorious
,
by
inabling
them
to
beleeve
in
the
promised
Seed
,
as
the
Procurator
of
the
Fathers
Attonement
by
his
propitiatory
sacrifice
.
And
truly
this
work
of
Re-creation
must
needs
be
a
ground
of
perfect
rest
,
and
of
joyful
refreshing
to
such
blessed
Creators
,
that
could
tell
how
to
finde
out
such
a
mysterious
way
to
create
a-new
that
glorious
work
,
that
was
so
confounded
and
spoyled
by
Satans
Head-plot
.
The
Angels
also
rejoyced
at
the
conversion
of
Adam
and
Eve
,
saying
,
Glory
to
God
in
the
highest
,
and
on
the
earth
peace
,
and
good
will
towards
men
,
Luk.
2.
14.
and
this
must
needs
bee
so
,
because
they
rejoyce
at
the
conversion
of
every
sinner
that
repenteth
,
Luk.
15.
7.
Adam
and
Eve
did
also
keep
a
blessed
rest
upon
the
Sabbath
;
for
their
Souls
were
rejoyced
and
refreshed
,
because
they
did
by
faith
rest
on
the
Seed
of
the
Woman
for
the
breaking
of
the
Devils
Head-plot
.
And
thus
the
first
seventh
day
was
a
joyful
day
of
rest
,
and
rerefeshing
,
both
to
all
the
Trinity
,
to
all
the
Elect
Angels
,
and
to
repenting
Adam
and
Eve
;
and
so
it
is
to
all
true
repenting
,
and
beleeving
sinners
.
Amen
.
And
it
is
further
evident
that
Gods
rest
on
the
seventh
day
,
was
nothing
else
but
the
quieting
of
his
mind
in
Christs
Sacrifice
of
Attonement
,
because
God
is
said
to
rest
in
several
types
of
Christ
as
well
as
in
the
seventh
day
,
in
relation
to
his
resting
on
the
Mediator
for
mans
Redemption
from
Sathans
Head-plot
.
1
The
Land
of
Canaan
is
called
Gods
Rest
,
Exod.
33.
14.
Psal.
95.
11.
Heb.
4.
1.
because
God
had
appointed
that
Land
to
be
the
resting
place
of
his
Tabernacle
,
and
Temple
,
Jos.
22.
19.
2
Sam.
7.
which
did
typifie
the
humane
nature
of
Christ
,
Joh.
2.
19.
Heb.
8.
2.
Heb.
9.
11.
where
his
Sacrifices
of
Rest
might
onely
be
offered
.
2
The
Tabernacle
is
called
Gods
Rest
,
Psal.
132.
8.
3
Zion
is
called
Gods
Rest
,
Psal.
132.
13
,
14.
4
The
Temple
is
called
Gods
Rest
,
2
Chron.
6.
41.
and
the
house
of
his
Rest
for
the
Ark
of
the
Covenant
of
the
Lord
,
1
Chron.
28.
2.
5
All
Sacrifices
of
Attonement
are
called
Sacrifices
of
Rest
,
because
they
have
a
sweet
savor
that
gives
rest
to
the
disquieted
senses
,
Gen.
8.
21.
Exod.
29.
18.
Num.
15.
3.
Ez.
20.
14.
But
no
man
,
I
think
,
will
say
,
that
God
did
rest
in
any
of
these
things
otherwise
than
as
they
were
types
of
the
Mediators
Person
and
Sacrifice
,
wherein
onely
Gods
soul
doth
rest
as
in
the
onely
Mediatorial
procuring
cause
of
his
Attonement
for
mans
Redemption
from
Sathans
Head-plot
.
The
Tabernacle
wherein
God
did
dwell
among
the
Sons
of
Israel
was
three
times
over
most
carefully
described
by
Moses
.
1
In
Exod.
25.
2
In
Exod.
36.
3
In
Exod.
39.
32
to
43.
This
three
fold
telling
of
the
Tabernacle
,
which
God
did
after
cast
off
,
saith
one
of
the
Hebrew
Doctors
,
was
not
to
shew
,
that
God
did
so
highly
rest
in
it
for
it self
,
but
to
shew
that
he
only
rested
in
the
Tabernacle
of
the
Messiah
;
and
because
the
blessed
Martyr
Stephen
knew
that
the
High
Sanedrim
did
rest
after
an
outward
hypocritical
manner
in
the
Temple
,
he
did
upbraid
their
foolish
confidence
,
saying
,
The
most
High
dwelleth
not
(
or
resteth
not
)
in
Temples
made
with
hands
,
Act
7.
48.
implying
,
that
the
most
High
did
onely
rest
in
Christ
that
was
typified
by
the
Temple
.
So
then
the
place
of
Gods
rest
,
and
of
fallen
mans
rest
,
lyes
onely
in
the
work
of
Reconciliation
by
the
Mediators
Sacrifice
of
Attonement
.
Conclusion
.
From
all
the
Premises
I
conclude
,
That
Gods
rest
on
the
seventh
day
,
was
his
satisfying
delight
,
and
his
sweet
content
in
Christ
,
because
he
was
ordained
to
be
the
Seed
of
the
Woman
to
break
the
Devills
Head-plot
by
his
Propitiatory
Sacrifice
of
Attonement
,
and
because
God
had
setled
the
whole
Creation
upon
the
Mediator
,
whose
work
was
so
perfect
that
nothing
was
lacking
to
the
perfection
thereof
;
And
therefore
it
follows
,
that
God
ordained
the
Sabbath
,
not
in
the
time
of
Adams
Innocency
,
but
after
his
Fall
and
Re-creation
.
CHAP.
IX
.
Proving
,
that
God
blessed
the
first
seventh
day
with
many
Spiritual
Ordinances
,
such
as
were
apt
to
convey
Spiritual
,
and
Eternal
blessednesse
to
faln
man
.
THis
sentence
,
God
blessed
the
seventh
day
,
and
sanctified
it
,
Gen.
2.
3.
doth
contain
in
it
a
full
description
how
God
did
blesse
the
seventh
day
for
the
good
of
faln
man
.
1
I
will
speak
of
the
word
Blessed
in
this
Chapter
.
2
I
will
speak
of
the
word
Sanctified
in
the
next
Chapter
.
1
It
is
meet
to
inquire
how
God
did
blesse
the
first
seventh
day
;
Did
he
blesse
it
with
any
natural
blessing
above
the
other
six
dayes
?
Hath
he
bestowed
a
greater
blessing
of
fairer
weather
,
or
the
like
,
upon
that
day
more
than
upon
any
other
day
in
the
week
?
no
,
but
on
the
contrary
he
restrained
his
Manna
from
falling
on
that
day
,
and
bestowed
it
upon
the
Jews
on
all
the
other
six
dayes
of
the
week
.
Therefore
the
blessing
wherewith
God
did
blesse
the
seventh
day
was
not
a
common
natural
blessing
,
but
doubtlesse
it
was
a
spiritual
blessing
in
relation
to
the
good
of
faln
man
.
Hence
then
we
may
conclude
,
that
God
did
blesse
that
day
with
divers
spiritual
Ordinances
,
such
as
tended
to
make
faln
man
blessed
,
by
opening
the
manner
how
the
Seed
of
the
Woman
should
break
Sathans
Head-plot
for
mans
Redemption
.
Adam
in
h●s
Innocency
had
no
need
of
any
such
spiritual
God
would
nev●r
have
blessed
the
seventh
day
with
spiritual
Ordinances
,
so
as
he
did
,
if
the
Mediator
had
not
been
declared
to
faln
Adam
before
the
7
day
.
Ordinances
as
God
did
blesse
the
seventh
day
withall
;
neither
could
Adam
in
his
Innocency
sanctifie
one
day
more
perfectly
than
another
,
for
by
nature
he
was
pure
without
imperf●ction
.
If
there
had
been
no
other
Argument
in
all
the
Scripture
to
prove
that
Adam
sell
,
and
was
Re-created
on
the
sixth
day
by
the
Promised
Seed
,
This
sentence
,
He
blessed
and
sanctified
the
seventh
day
,
had
been
sufficient
to
prove
it
;
for
God
would
never
have
blessed
the
seventh
day
with
such
spiritual
Ordinances
as
he
did
,
nor
yet
have
sanctified
that
day
for
the
time
of
his
spiritual
Ordinances
,
if
the
Mediator
had
not
been
declared
to
faln
Adam
before
the
seventh
day
.
And
this
is
further
proved
by
some
other
Scriptures
.
1
God
doth
command
us
faln
men
in
the
fourth
Commandement
to
remember
the
Sabbath
day
to
sanctifie
it
(
and
the
reason
is
added
)
because
in
it
he
rested
from
all
the
works
that
he
had
made
:
And
(
for
that
reason
)
Jehovah
did
blesse
the
seventh
day
,
and
sanctifie
it
,
Exod.
20.
8
▪
9
,
10
,
11.
2
The
Prophet
Isaiah
saith
,
That
God
did
blesse
the
Sabbath
day
(
namely
for
the
good
of
faln
man
)
For
(
saith
he
)
Blessed
is
the
man
that
keepeth
the
Sabbath
,
and
polluteth
it
no●
,
Es.
56.
2.
3
Our
Saviour
doth
tell
us
,
that
the
Sabbath
was
made
for
man
,
Mar.
2.
27.
namely
for
the
good
of
man
in
misery
;
but
Adam
in
God
did
not
leave
Adam
&
Eve
to
spend
the
seventh
day
in
private
speculations
,
but
he
blessed
the
first
7
day
with
variety
of
Ordinances
both
for
publick
and
private
use
,
for
their
best
spiritual
good
.
his
Innocency
was
not
in
misery
,
therefore
the
Sabbath
was
not
then
made
;
but
as
soon
as
he
had
eaten
of
the
forbidden
fruit
he
was
in
misery
,
for
then
his
soul
was
dead
in
sin
,
and
his
body
full
of
corruption
,
and
then
the
Sabbath
was
made
for
man
.
Hence
it
follows
by
necessary
consequence
,
that
God
did
not
blesse
the
seventh
day
in
Adams
Innocency
,
but
after
his
Fall
and
Recreation
.
2
God
did
not
leave
Adam
to
himself
after
his
Fall
and
Recreation
,
to
spend
the
seventh
day
in
his
own
private
meditations
as
he
thought
best
,
but
God
blessed
the
seventh
day
with
several
publick
Ordinances
for
the
good
of
faln
Adam
,
and
instructed
him
in
the
right
use
of
those
Ordinances
;
if
God
had
left
Adam
to
spend
the
Sabbath
in
his
own
private
speculations
as
he
thought
best
,
doubtlesse
his
Religion
would
soon
have
been
no
better
than
a
Samaritan
Religion
,
for
Adam
by
his
fall
was
become
so
corrupt
in
his
affections
,
and
so
blind
in
his
understanding
of
Gods
will
,
that
he
would
not
,
nor
could
not
have
spent
the
Sabbath
to
his
spiritual
good
.
It
is
a
dangerous
thing
therefore
to
prefer
a
mans
own
private
meditations
,
and
speculations
,
to
publick
Ordinances
upon
the
Sabbath
;
God
would
not
leave
Adam
to
such
a
liberty
to
do
as
he
thought
best
,
such
a
liberty
will
soon
open
a
wide
gap
to
Sathans
delusions
:
But
God
blessed
the
seventh
day
with
his
own
publick
Ordinances
,
not
excluding
private
meditations
;
God
blessed
the
seventh
day
both
with
publick
and
private
Ordinances
;
for
publick
Ordinances
are
not
so
much
blessed
as
when
they
are
attended
with
private
preparation
before
,
with
reverent
attention
at
,
and
with
carefull
rumination
and
application
afterwards
▪
If
there
be
not
this
care
added
to
the
publick
Ordinances
,
the
Devill
will
soon
steal
away
the
seed
that
is
sown
,
out
of
our
hearts
and
souls
.
Now
the
manner
how
God
was
pleased
to
instruct
Adam
and
Eve
in
the
exercise
of
his
publick
Ordinances
,
was
by
the
lively
Oracles
of
the
Mediator
,
and
therefore
doubtlesse
as
he
was
promised
to
be
the
Seed
of
the
woman
,
so
he
appeared
to
Adam
in
his
humane
shape
,
as
he
did
to
Jacob
,
Gen.
32.
24.
And
in
this
regard
,
he
is
called
,
The
word
of
the
Father
,
even
from
the
beginning
,
Joh.
1.
1
,
2.
And
the
Father
gave
him
a
Commandement
what
to
say
,
Joh.
12.
49
,
50.
And
he
it
was
that
did
instruct
all
the
Fathers
;
And
therefore
Stephen
saith
,
That
he
the
God
of
glory
appeared
to
Abraham
in
Ur
of
the
Caldes
,
Act.
7.
2.
and
his
apparition
to
Abraham
was
in
such
a
familiar
manner
,
that
it
did
work
in
him
an
inward
regard
and
attention
to
his
words
,
whereby
his
soul
was
convinced
and
converted
.
In
some
such
manner
did
he
appear
to
Adam
and
Eve
when
he
did
instruct
them
in
the
knowledge
of
his
Person
and
Office
,
and
of
the
use
of
his
publick
Ordinances
wherewith
he
was
pleased
to
blesse
the
seventh
day
.
Now
the
several
Ordinances
wherewith
God
was
pleased
to
blesse
the
seventh
day
,
I
will
distinguish
into
two
sorts
,
or
ranks
.
1
Into
such
Ordinances
as
were
plain
and
manifest
.
2
Into
such
as
were
Typical
and
Mystical
.
1
I
will
speak
of
the
plain
and
manifest
Ordinances
;
These
were
often
used
without
the
typical
,
but
the
typical
could
not
well
be
used
without
some
of
these
were
added
thereto
;
By
these
plain
and
manifest
Ordinances
God
appointed
Adam
as
a
Prophet
,
by
the
exercise
of
them
,
to
instruct
himself
,
his
wife
,
and
posterity
,
by
opening
the
misery
of
his
fall
,
and
the
remedy
by
the
Promised
Seed
.
1
The
first
sort
of
these
manifest
Ordinances
,
was
in
preaching
and
proclaming
his
own
miserable
condition
by
his
disobedience
God
comanded
Adam
to
preach
every
seventh
day
either
upon
his
miserable
fall
,
or
else
upon
the
riches
of
Gods
grace
,
for
his
recovery
by
the
Promised
Seed
.
in
eating
of
the
forbidden
fruit
;
how
he
had
lost
Gods
Image
by
Gods
just
hand
of
punishment
,
and
how
he
was
corrupted
in
all
the
parts
and
powers
of
his
soul
and
body
by
the
poysonful
counsel
that
Sathan
breathed
into
Eves
soul
.
2
Adam
must
preach
,
open
,
and
declare
to
himself
,
and
his
wife
(
till
they
were
increased
in
number
)
the
riches
of
Gods
grace
for
his
recovery
by
the
Seed
of
the
Woman
,
which
God
had
ordained
to
break
the
Devils
Head-plot
for
their
Redemption
;
and
in
opening
this
,
he
could
not
choose
but
open
and
declare
the
personal
union
of
both
the
natures
of
the
Mediator
,
and
the
excellent
dignity
of
his
Office
.
This
blessed
Doctrine
Adam
was
commanded
to
study
to
explain
and
inlarge
(
every
seventh
day
)
in
all
the
branches
thereof
,
and
in
all
the
several
benefits
thereof
to
faln
man
,
according
to
the
full
extent
of
Gods
Declaration
in
Gen.
3.
15.
and
therefore
he
must
open
and
explain
how
Christ
should
be
the
Seed
of
the
Woman
,
and
how
he
should
break
the
Devils
Head-plot
by
his
Priestly
Office
,
and
by
his
Propitiatory
Sacrifice
of
Attonement
,
at
the
very
same
time
when
the
Devill
should
endeavour
to
prevent
it
,
by
putting
him
to
death
,
and
by
peircing
his
foot-soals
as
a
sinfull
Malefactor
upon
the
Crosse
;
and
how
he
being
God
as
well
as
man
,
should
destroy
through
death
him
that
had
the
power
of
death
,
that
is
the
Devill
,
and
how
he
should
by
that
death
(
which
he
performed
as
a
Mediatorial
Sacrifice
)
reconcile
God
to
faln
man
,
and
so
procure
the
Fathers
Justification
from
the
sentence
of
Condemnation
,
and
his
favor
for
their
adoption
,
and
for
their
injoying
of
his
heavenly
inheritance
.
These
and
such
like
points
as
these
,
God
instructed
Adam
to
study
and
to
preach
to
himself
,
wife
,
and
posterity
,
in
season
and
out
of
season
,
but
especially
upon
every
seventh
day
.
3
To
this
necessary
duty
of
preaching
,
whereby
God
doth
God
commanded
Adam
to
joyn
the
duty
of
Prayer
to
the
duty
of
Preaching
.
speak
unto
sinners
,
Adam
was
commanded
to
joyn
the
necessary
duty
of
Prayer
and
supplication
,
whereby
sinners
do
speak
unto
God
,
and
he
must
branch
out
this
duty
of
Prayer
into
all
the
several
parts
of
it
,
as
,
1
Into
Confession
of
his
miserable
condition
by
his
sin
and
disobedience
,
and
of
the
sinful
corruption
of
our
nature
,
together
with
our
daily
actual
rebellions
,
for
the
deeper
abasing
of
our
natural
Pride
,
and
self-conceited
righteousness
.
2
Into
Petition
for
several
graces
of
Sanctification
,
but
especially
for
the
inward
testimony
of
our
Reconciliation
and
Adoption
.
3
Deprecation
of
evil
,
according
to
that
Petition
,
Lead
us
not
into
temptation
.
4
Thanksgiving
for
all
favours
received
,
but
especially
for
those
Spiritual
favours
by
the
promised
seed
.
5
Singing
of
Psalms
also
must
be
added
(
sometimes
at
least
)
as
an
act
of
Spiritual
joy
for
Gods
manifold
savours
,
but
especially
for
that
Grand
Mercy
of
our
Reconciliation
,
procured
by
the
Mediators
propitiatory
sacrifice
of
attonement
;
for
by
that
means
the
Devils
Head-plot
is
broken
,
and
fallen
Man
redeemed
,
and
set
free
from
the
power
of
Satan
.
These
several
sorts
of
Ordinances
I
call
by
the
name
of
plain
and
manifest
Ordinances
,
because
they
often
were
and
might
be
used
without
any
addition
of
Typical
sacrifices
,
or
ceremonies
of
cleaness
.
And
this
is
evident
by
Gods
Command
afterwards
to
the
See
my
Discourse
touching
the
Jews
Synagogues
order
on
this
text
.
Church
of
Israel
,
in
Lev.
23.
3.
The
seventh
day
shall
be
a
Sabbath
of
Sabbatism
,
a
Convocation
of
Holiness
;
it
shall
be
a
Sabbath
to
Jehovah
in
all
your
dwellings
.
This
sentence
[
in
All
your
dwellings
]
proves
that
God
commanded
them
to
observe
the
Sabbath
,
not
only
at
the
Tabernacle
where
Sacrifices
must
be
only
offered
,
but
it
must
be
kept
in
all
their
dwellings
where
no
Sacrifices
might
be
offered
,
and
yet
by
dwellings
we
must
not
understand
every
mans
private
Tent
,
for
God
commands
a
Convocation
of
Holiness
,
and
a
Convocation
agrees
not
to
every
mans
private
Tent
;
therefore
the
meaning
of
these
words
,
A
Convocation
in
all
your
dwellings
means
a
Convocation
of
Holiness
in
all
their
several
Synagogues
,
which
were
to
be
conveniently
placed
in
or
among
all
their
dwellings
,
both
during
the
time
of
their
abode
in
the
Wilderness
,
and
also
where-ever
they
dwelt
afterwards
.
This
commanded
convocation
was
not
given
to
the
Jews
in
regard
of
their
Festival
Sabbaths
,
which
were
observed
with
the
solemnity
of
Sacrifices
,
and
other
rites
of
Holiness
,
for
their
Festival
Sabbaths
were
commanded
to
be
observed
only
in
the
Land
of
Canaan
,
at
the
particular
place
that
God
should
chuse
to
place
his
Tabernacle
or
Temple
in
,
after
they
should
be
setled
in
rest
therein
;
and
indeed
they
could
not
observe
their
festival
Sabbaths
in
the
Wilderness
,
neither
could
they
every
seventh
day
offer
Sacrifices
in
the
Wilderness
,
for
during
the
time
of
their
travels
in
the
Wilderness
the
Holy
things
were
folded
up
.
But
yet
notwithstanding
their
travels
in
the
Wilderness
,
they
were
commanded
to
observe
every
seventh
day
with
a
convocation
of
holiness
,
in
or
among
all
their
dwellings
,
namely
in
their
several
Synagogues
,
which
must
be
placed
for
their
best
conveniency
in
or
among
all
their
dwellings
.
And
it
is
evident
,
that
the
Jews
did
observe
the
Sabbath
with
Holy
convocations
in
all
their
Synagogues
,
because
our
Saviour
did
usually
preach
every
seventh
day
in
their
Synagogues
,
either
in
Galile
,
or
in
Judea
,
where
none
of
Aarons
Ceremonies
had
any
use
at
all
.
By
this
command
of
God
to
the
Jews
,
it
is
manifest
,
That
God
commanded
Adam
to
observe
every
seventh
day
with
his
plain
and
manifest
Ordinances
,
and
doubtlesse
oftentimes
also
with
his
Typiral
and
Mystical
Ordinances
,
which
at
the
first
were
not
tied
to
one
special
place
.
2
The
second
sort
of
Gods
publick
Ordinances
were
Typical
,
and
Mystical
,
the
chiefest
of
all
this
kind
of
Worship
was
by
propitiatory
Sacrifices
,
or
Sacrifices
of
Attonement
,
which
were
of
several
sorts
.
-
1
Burnt
offerings
,
Levit.
1.
-
2
Peace-offerings
,
Levit.
3.
-
3
Sin-offerings
,
Levit.
4.
3.
-
4
Trespasse-offerings
,
Levit.
5.
6.
All
these
several
sorts
of
Sacrifices
did
typifie
and
represent
the
Mediators
Propitiatory
Sacrifice
of
Attonement
,
by
which
he
procured
the
Fathers
Attonement
for
faln
mans
Reconciliation
,
Justification
,
and
Adoption
,
and
so
consequently
for
mans
Redemption
from
Sathans
Head-plot
.
This
blessed
Doctrine
of
Salvation
,
Christ
represented
to
Adams
faith
in
the
very
first
seventh
day
,
by
causing
Adam
as
a
Priest
to
sacrifice
some
Lamb
,
or
some
such
like
beast
,
and
then
doubtlesse
he
said
unto
him
,
Behold
the
Lamb
of
God
that
takes
away
the
sin
of
the
world
,
Joh.
1.
29.
for
Christ
was
typically
slain
from
the
beginning
of
the
world
,
Rev.
8.
13.
Adam
of
himself
could
not
tell
how
to
offer
sacrifice
,
and
Christ
Jesus
taught
Adam
by
the
Sacrifice
of
a
Lamb
how
he
should
be
the
Lamb
of
God
to
take
away
the
sin
of
the
world
.
therefore
doubtlesse
Jesus
Christ
appeared
to
him
in
the
shape
of
his
humane
nature
,
and
did
instruct
him
by
a
lively
Oracle
,
what
the
Office
of
a
Priest
was
,
and
how
to
build
an
Altar
of
earth
(
for
that
kind
of
Altar
was
first
in
use
,
Exod.
20.
24.
)
and
that
all
those
places
where
such
Altars
were
builded
,
were
holy
places
,
as
long
as
such
places
were
in
use
for
sacrifice
,
and
therefore
Christ
Jesus
did
usually
sanctifie
such
places
,
either
by
his
glorious
apparition
,
or
by
fire
from
heaven
to
consume
the
Sacrifice
,
or
by
both
.
The
Altar
was
holy
in
another
respect
,
namely
because
it
was
ordained
to
be
a
type
of
the
God-head
of
Christ
,
whereon
he
would
one
day
offer
his
humane
nature
,
as
a
sacrifice
of
Attonement
,
Exod.
29.
37.
Mat.
23.
19.
Heb.
9.
14.
And
doubtlesse
Christ
Jesus
did
kindle
Adams
sacrifice
at
first
with
fire
from
heaven
,
for
he
did
usually
kindle
the
sacrifices
of
the
Fathers
with
fire
from
Heaven
,
as
a
sign
and
token
to
them
,
that
his
death
was
a
propitiatory
sacrifice
of
Attonement
,
and
that
their
persons
were
thereby
received
into
full
favour
,
Lev.
9.
23.
Judg.
13.
19
,
20
,
23.
1
King
.
18.
38
,
39.
2
Chron.
7.
1
,
2
,
3.
Psal.
20.
3.
And
doubtlesse
Christ
Jesus
told
Adam
that
this
fire
from
heaven
did
represent
his
Eternal
Spirit
,
by
which
his
humane
nature
should
one
day
be
offered
up
unto
God
without
spot
,
as
a
propitiatory
sacrifice
for
his
eternal
Redemption
,
H●●
.
9
14.
But
afterwards
when
Cain
came
to
offer
his
sacrifice
upon
the
same
Altar
,
Christ
Jesus
did
not
kindle
his
sacrifice
from
heaven
as
he
kindled
Adams
and
Abels
sacrifice
;
and
by
that
Cain
knew
that
God
did
not
accept
his
person
,
as
he
did
his
brother
Abel
,
and
thereupon
he
hated
his
brother
Abel
,
because
his
works
were
good
,
and
his
own
evill
,
for
Cain
wanted
faith
in
the
Seed
of
the
woman
,
which
was
promised
to
break
the
Devils
Head-plot
by
his
propitiatory
sacrifice
,
which
was
taught
,
and
typified
by
sacrifices
:
This
mystery
God
kept
secret
in
types
from
such
as
wanted
faith
,
even
from
the
beginning
of
the
world
,
Rom.
16.
25.
and
therefore
it
was
kept
secret
from
the
Heathen
Nations
:
But
in
the
fulnesse
of
time
Christ
Jesus
sent
his
Apostles
to
publish
the
unsearchable
riches
of
this
mystery
,
which
from
the
beginning
of
the
world
hath
been
hid
in
God
who
created
all
things
by
Jesus
Christ
,
Eph.
3
8
9.
Col.
1.
26.
Col.
2.
3.
3
God
instructed
Adam
in
sundry
other
kinds
of
Ceremonial
types
that
tended
to
sanctification
,
before
he
came
to
present
his
person
and
sacrifice
before
the
Lord
.
As
for
example
,
Christ
Jesus
taught
him
,
1
How
to
purifie
his
person
by
washing
his
body
,
and
his
garments
,
in
clean
water
,
just
like
as
he
taught
Moses
afterwards
,
Exod.
3.
5.
Exod.
19.
10.
or
else
by
changing
his
soul
garments
for
fair
,
as
Jacob
being
first
taught
,
did
also
teach
his
hous-hold
to
do
,
when
he
went
into
Gods
presence
to
worship
,
Gen.
35.
2.
2
God
instructed
Adam
how
to
put
a
difference
between
beasts
for
sacrifice
,
how
he
should
refuse
the
unclean
,
and
offer
the
clean
,
just
as
he
instructed
Noah
before
he
entred
into
the
Ark
,
Gen.
7.
2.
It
is
absurd
to
think
that
God
did
blesse
the
first
Sabbath
with
differing
Ordinances
from
those
in
Moses
,
or
that
God
did
instruct
Adam
to
worship
him
in
a
differing
way
from
that
which
he
did
after
establish
by
Moses
and
the
Prophets
.
Doubtlesse
therefore
when
God
instructed
Adam
after
what
manner
he
must
offer
sacrifices
of
Attonement
,
he
also
instructed
him
how
to
understand
,
and
how
to
open
the
plain
meaning
of
all
,
and
how
he
should
preach
it
to
others
,
and
how
to
pray
either
by
way
of
confession
of
his
sinfulnesse
,
or
petition
for
some
special
grace
,
or
thanks-giving
,
or
singing
of
Psalms
,
as
he
did
after
instruct
and
appoint
by
Moses
and
the
Prophets
.
1
When
God
appointed
sacrifices
of
Attonement
,
he
appointed
to
joyn
preaching
therewith
(
sometimes
at
least
)
and
therefore
he
appointed
the
Levites
to
joyn
preaching
to
their
sacrifices
,
for
they
are
commanded
to
teach
his
judgements
unto
Jacob
,
and
his
Law
unto
Israel
,
Deut.
33.
10.
Lev.
10.
11.
Mal.
2.
6.
7.
2
When
they
offered
Burnt-offerings
,
Christ
Jesus
taught
them
to
make
Petition
and
Supplication
to
the
Lord
for
his
favour
in
Christ
,
1
Sam.
13.
12.
Job
42.
8.
Ezra
6
9
,
10.
and
doubtlesse
Christ
Jesus
taught
Adam
to
do
so
;
for
this
kind
of
sacrifice
was
Job
42.
8.
chiefest
,
and
it
was
first
in
use
,
even
from
the
beginning
of
the
world
;
for
Noah
did
offer
his
Burnt-offering
,
Gen.
8.
20.
and
Christ
Jesus
did
appoint
it
as
the
first
and
chief
sacrifice
in
Moses
,
Gen.
8.
20.
Lev.
1.
2
3
When
they
offered
Sin-offerings
,
or
Trespass-offerings
,
they
must
lay
both
their
hands
with
all
their
might
upon
the
head
of
their
sacrifice
;
and
confesse
their
sin
to
God
over
the
head
of
their
Sin-offering
,
and
their
trespasses
to
God
over
the
head
of
their
Trespass-offering
.
But
why
must
they
impose
both
their
hands
with
all
their
might
upon
the
head
of
these
Sacrifices
?
The
Answer
is
,
because
by
this
Imposition
,
they
were
taught
and
instructed
to
rest
and
repose
their
souls
by
a
strong
faith
upon
the
propitiatory
Sacrifice
of
Christ
,
for
the
full
Attonement
of
all
their
sins
and
trespasses
of
which
they
made
confession
,
as
I
have
opened
the
point
more
at
large
in
the
Meritorious
price
of
mans
See
the
meritorious
price
of
mans
Redemption
on
Lev.
4.
Redemption
on
Lev.
4.
And
touching
the
point
of
Confession
,
the
Hebrew
Doctors
have
a
sentence
that
is
worthy
of
due
observation
,
they
say
,
That
without
particular
confession
of
their
known
sins
,
no
Attonement
is
made
for
them
by
their
Sin-offerings
,
or
by
their
Trespass-offerings
.
And
this
is
just
according
to
the
rule
in
Prov.
28.
13.
He
that
hides
his
Prov.
28.
13.
sin
shall
not
prosper
,
but
he
that
confesseth
and
forsaketh
them
shall
find
mercy
;
and
no
question
but
Jesus
Christ
taught
Adam
thus
to
do
when
he
offered
his
sin
,
or
his
Trespass-offerings
.
4
When
they
offered
Peace-offerings
,
they
imposed
their
hands
on
the
head
of
their
Peace-offerings
;
And
secondly
,
then
they
made
confession
of
their
peace
,
but
especially
they
blessed
God
for
their
peace
with
God
in
breaking
the
devils
Head-plot
by
the
Seed
of
the
Woman
,
Lev.
3.
With
these
,
and
such
like
spiritual
Ordinances
God
did
blesse
the
first
seventh
day
.
And
these
blessed
Ordinances
could
not
chuse
but
fill
the
souls
of
Adam
and
Eve
,
with
joy
unspeakable
and
glorious
,
causing
them
to
break
out
into
songs
of
praise
,
as
Zachary
did
,
Luke
1.
68.
saying
(
in
effect
as
he
did
)
Blessed
be
the
Lord
God
of
Israel
,
for
be
hath
visited
and
redeemed
his
people
,
and
hath
raised
up
a
horn
of
salvation
for
us
,
&c.
as
he
spake
by
the
mouth
of
all
his
holy
Prophets
ever
since
the
world
began
,
Luke
1.
69.
In
these
words
Luke
1
69
,
70.
Act.
3
▪
21.
Zachary
doth
affirm
these
two
things
;
First
,
That
there
have
been
holy
Prophets
ever
since
the
world
began
,
and
therefore
Adam
was
a
Prophet
.
Secondly
,
That
all
the
Prophets
,
even
from
the
beginning
of
the
world
,
have
spoken
and
rejoyced
in
this
Horn
of
salvation
,
therefore
Adam
did
speak
with
joy
of
heart
of
this
Horn
of
salvation
,
and
made
many
Psalms
of
praise
for
the
Seed
of
the
Woman
that
should
break
the
Serpents
head
for
his
Redemption
.
And
doubtlesse
God
made
these
Ordinances
to
be
a
rich
blessing
to
the
souls
of
Adam
and
Eve
,
for
by
them
they
were
more
fully
instructed
and
confirmed
in
their
blessed
condition
by
the
Promised
Seed
.
And
God
is
pleased
still
to
blesse
his
people
all
the
world
over
by
his
plain
and
manifest
Ordinances
,
as
the
Conduit-pipes
of
his
spiritual
blessings
in
Christ
Jesus
,
Epb.
1.
3.
for
by
these
Ordinances
it
is
published
to
the
world
that
Christ
is
the
Seed
of
the
Woman
,
in
whom
all
Nations
of
the
earth
are
blessed
,
Gen.
12.
3.
Act.
3
26.
Gal
3.
14.
Object
.
But
here
it
may
be
objected
,
That
in
likelyhood
,
God
did
not
ordain
any
publick
Ordinances
in
the
first
seventh
day
,
nor
in
many
other
Sabbaths
after
,
because
for
a
long
time
there
was
no
competent
number
of
persons
,
to
make
a
publick
meeting
;
and
after
that
Adam
&
Eve
had
children
,
yet
for
many
yeers
they
could
not
be
able
to
understand
the
use
and
benefit
of
Ordinances
;
and
Ordinances
cannot
be
called
Publick
,
where
there
is
no
more
but
two
persons
to
meet
together
;
two
persons
cannot
be
called
a
publick
Church-Assembly
.
Two
persons
where
no
more
can
b●
had
,
may
be
called
a
true
Church
of
Christ
,
and
may
exercise
Gods
Ordinance●
,
after
a
publick
maner
Rev
11
3.
Answ.
Two
persons
,
where
no
more
can
be
had
,
may
be
called
a
true
Church
of
Christ
,
and
may
exercise
Gods
Ordinances
in
a
true
publick
manner
,
for
the
Church
of
Christ
under
the
persecutions
of
Antichrist
is
called
by
the
name
of
Two
Witnesses
,
Rev.
11.
3.
though
the
Church
of
Christ
were
many
thousands
in
those
times
,
yet
it
is
called
by
the
name
of
Two
Witnesses
,
because
by
Moses
Law
two
Witnesses
were
accounted
sufficient
to
confirm
any
truth
,
Deut.
17.
Hence
I
infer
,
that
if
no
more
but
two
can
be
had
to
testifie
the
truth
against
Ant●christ
,
they
are
to
be
esteemed
as
a
true
Church
of
Christ
,
and
therefore
they
may
be
called
a
true
Church
of
Christ
as
well
as
two
thousand
;
and
our
Saviour
saith
,
That
where
two
or
three
are
gathered
together
in
his
name
,
there
he
will
be
present
in
the
midst
of
them
.
Matth.
18.
Mat.
18.
19
,
20.
19
,
20.
Simeon
and
Levy
made
a
Church
when
they
agreed
together
to
Gen.
49.
6.
destroy
the
Sichemites
,
for
Jacob
saith
of
them
thus
,
My
glory
,
be
thou
not
joyned
with
their
(
Rahal
,
that
is
to
say
with
their
)
Church
,
Gen.
49.
6.
Their
Church
,
I
grant
,
was
a
Church
of
evill
doers
,
but
yet
they
were
a
sufficient
number
to
make
a
Church
(
though
at
this
time
overcome
with
the
temptation
of
revenge
)
then
why
might
not
Re-created
Adam
and
Eve
make
a
Church
of
Christ
much
more
,
and
so
consequently
injoy
Gods
Ordinances
as
publick
Ordinances
,
seeing
God
did
blesse
the
seventh
day
with
Ordinances
,
and
sanctifie
it
,
that
is
to
say
,
God
did
command
them
to
sanctifie
it
by
the
use
of
the
said
ordinances
?
I
conclude
therefore
,
that
Christ
Jesus
did
command
Adam
and
Eve
,
to
exercise
those
Ordinances
(
wherewith
he
was
pleased
to
blesse
the
Sabbath
)
as
a
Church
of
Christ
,
and
from
thenceforth
he
hath
and
will
continue
his
Church
upon
the
face
of
the
earth
to
the
worlds
end
,
though
it
may
,
and
hath
oftentimes
been
brought
to
a
very
small
number
,
as
it
was
at
the
Flood
,
and
at
the
building
of
Babel
,
and
in
the
dayes
of
Abraham
,
when
God
called
him
to
come
away
from
his
Country
,
and
from
his
Idolatrous
kindred
,
Gen.
12.
and
in
the
dayes
of
Job
,
and
in
the
dayes
of
Enosh
,
for
after
Seth
had
lived
a
hundred
and
five
yeers
,
which
was
Gen.
4.
26.
two
hundred
thirty
five
yeers
from
the
Creation
of
Adam
,
then
many
of
Adams
children
did
not
abide
in
the
Truth
,
they
did
not
regard
the
Sabbath
,
nor
the
Sabbath
Ordinances
,
but
they
regarded
the
Daughters
of
Cain
more
than
the
children
of
God
,
and
took
them
wifes
of
all
that
they
liked
.
And
then
grew
prophanesse
instead
of
calling
upon
the
name
of
Lord
,
Gen.
4.
26.
Godly
Seth
for
very
grief
of
this
prophane
generation
called
his
son
Enosh
,
that
is
to
say
Sorrowful
.
So
Tremelius
in
his
Elder
Editions
doth
read
the
text
(
though
Junius
hath
since
altered
him
to
a
clean
contrary
sense
)
and
so
doth
Mr.
Broughton
read
it
,
and
all
the
Hebrew
Doctors
in
general
,
and
Mr.
Ainsworth
comes
neer
them
.
But
if
the
children
of
the
Church
had
but
continued
to
regard
the
holy
Sabbath
,
and
the
Ordinances
thereof
,
as
they
did
in
The
disregarding
of
the
Sabbath
,
and
the
Ordinances
thereof
,
is
the
high
way
to
all
prophaness
and
Apostacy
.
Adams
first
dayes
before
Abel
was
killed
for
Religion
,
they
could
not
have
faln
into
so
deep
an
Apostacy
as
they
did
in
the
dayes
of
Enoch
;
for
if
men
will
but
reverently
attend
unto
the
exercise
of
those
spiritual
Ordinances
wherewith
God
did
first
blesse
the
seventh
day
,
they
should
doubtlesse
be
made
partakers
of
the
spiritual
blessing
that
Christ
Jesus
hath
annexed
thereto
;
for
the
good
Shepherd
Christ
Jesus
hath
promised
to
all
his
Sheep
that
will
be
guided
and
governned
by
his
Ordinances
,
That
he
will
make
them
,
and
the
places
round
about
his
Hill
,
and
to
be
a
blessing
,
and
that
there
shall
be
showers
of
blessing
upon
them
,
Ezek.
34.
26.
and
so
the
Prophet
Isaiah
Ezek.
34.
26.
testifieth
,
saying
,
Blessed
is
the
man
that
keepeth
the
Sabbath
,
and
poluteth
it
not
,
and
that
taketh
hold
of
my
Covenant
(
as
Adam
did
when
he
beleeved
that
the
Seed
of
the
Woman
should
break
the
Serpents
head
)
them
will
I
bring
to
my
holy
Mountain
,
and
make
them
joyful
in
my
house
of
prayer
;
their
Burnt-offerings
,
and
their
Sacrifices
shall
be
accepted
upon
mine
Altar
,
Es.
56.
2
,
6
,
7.
Hence
it
is
manifest
,
that
those
that
regard
the
Sabbath
,
and
the
Sabbath
Ordinances
,
shall
be
blessed
with
spiritual
blessings
in
heavenly
things
;
And
if
God
blesse
,
who
shall
curse
?
for
his
blessing
maketh
rich
,
Prov.
10.
22.
it
makes
them
rich
with
temporal
blessings
that
diligently
attend
upon
their
Civil
imployments
,
and
so
it
also
maketh
them
rich
with
spiritual
blessings
that
diligently
attend
upon
Gods
Sabbath
Ordinances
;
Gods
blessing
did
increase
the
Widows
oyl
,
and
the
five
loaves
,
and
two
fishes
;
and
therefore
his
blessing
is
called
Multiplication
,
Gen.
1.
22.
and
sometimes
it
is
called
A
rich
reward
,
2
King
.
5.
15.
and
sometimes
it
is
called
(
Gods
)
Liberality
,
Prov.
11.
25.
compared
with
2
Cor.
9.
5.
Yea
Gods
blessing
is
so
plentifull
,
and
so
powerfull
upon
his
Sabbath
Ordinances
,
that
he
is
said
to
Command
his
blessing
upon
Sion
,
and
life
for
evermore
,
Psal.
133.
therefore
his
blessing
wherewith
he
blessed
the
first
seventh
day
must
needs
be
mighty
in
operation
,
even
to
the
Re-creation
and
Conversion
of
many
ten
thousand
souls
,
Heb.
4.
12.
Luke
11.
28.
and
therefore
David
doth
by
way
of
Exclamation
cry
out
,
O
blessed
are
they
that
dwell
in
thy
house
,
Psal.
84.
4.
namely
they
are
thus
blessed
that
do
as
it
were
dwell
there
by
their
frequent
and
constant
resort
to
his
Ordinances
,
for
his
Ordinances
are
apt
to
convey
blessings
to
the
diligent
soul
.
And
therefore
Paul
told
the
Romans
,
that
when
he
should
come
unto
them
,
He
should
come
with
abundance
of
the
blessing
of
the
Gospel
of
Christ
,
Rom.
15.
29.
The
Apostle
made
account
that
the
preaching
of
the
Gospel
would
inrich
them
with
abundance
of
spiritual
blessings
,
and
this
blessing
doth
arise
from
Gods
blessing
of
the
first
seventh
day
with
Sabbath-Ordinances
.
And
therefore
as
soon
as
Christ
Jesus
had
given
order
about
his
Sabbath-Worship
at
Mount
Sinai
,
and
had
in
special
commanded
them
to
observe
the
seventh
day
,
by
a
holy
convocation
in
or
among
all
their
dwellings
(
namely
in
their
Synagogues
,
as
I
have
afore
expounded
it
)
then
he
made
a
gracious
promise
to
his
people
,
saying
,
In
all
places
where
I
shall
record
my
name
,
I
will
come
unto
thee
,
and
blesse
thee
,
Exod.
20.
24.
and
in
this
respect
Christ
Jesus
did
appoint
the
Priests
in
the
Sanctuary
,
and
Zeliach
Tzibbur
in
the
several
Synagogues
to
pronounce
a
gracious
blessing
upon
the
assembly
(
that
had
attended
Gods
Ordinances
)
at
their
departure
,
Numb.
6.
24.
and
to
this
blessing
the
Lord
was
also
pleased
to
adde
a
gracious
promise
,
in
vers.
27.
saying
,
They
shall
put
my
name
upon
the
Sons
of
Israel
,
and
I
will
blesse
Numb.
6.
24.
27.
them
;
and
this
blessing
is
often
remembred
and
repeated
,
as
an
incouragement
to
all
the
godly
to
attend
his
Sabbath-Ordinances
,
Psal.
115.
13.
Psal.
134.
3.
Psal.
147.
13.
Object
.
You
seem
to
apply
Gods
blessing
to
his
Sabbath-Ordinances
only
,
but
experience
doth
tell
us
,
that
God
doth
often
blesse
the
preaching
of
the
Word
upon
the
Week-days
,
to
the
conversion
of
many
souls
.
Ans.
I
answer
,
It
is
most
true
,
that
God
doth
often
blesse
the
preaching
of
his
Word
on
the
Week-days
,
as
well
as
upon
the
Sabbath
days
,
to
the
conversion
of
many
thousand
Souls
;
but
that
lets
not
,
but
that
preaching
must
still
be
accounted
as
one
of
his
Sabbath-Ordinances
▪
because
God
did
first
appoint
it
for
the
Sabbath
day
,
and
it
is
now
but
borrowed
to
the
Week-days
by
the
good
hand
of
God
upon
mens
Spirits
,
as
a
furtherance
to
faith
and
holinesse
.
And
I
beleeve
there
are
many
thousand
Souls
that
will
readily
witnesse
to
the
truth
of
this
Doctrin
,
who
by
Gods
blessing
on
the
Word
preached
on
the
Week-days
,
have
been
turned
from
Darknesse
to
Light
,
and
from
the
power
of
Satan
to
God
;
and
such
persons
doubtlesse
will
with
Nehemiah
account
the
Sabbath
Day
among
the
number
of
those
special
blessings
that
God
bestowed
upon
his
people
,
as
a
sign
of
his
special
grace
in
Christ
,
Nebem
.
9.
13
,
14.
Hitherto
I
have
spoken
of
Gods
blessing
the
seventh
day
with
publick
Ordinances
;
now
I
shall
speak
something
of
private
Ordinances
,
where-with
God
hath
also
blessed
the
seventh
day
.
Gods
blessing
of
the
Sabbath
,
is
his
blessing
at
large
,
even
his
Private
duties
are
commanded
on
the
Sabbath
dayes
,
as
necessary
handmaids
to
the
publick
.
blessing
upon
the
whole
day
,
he
blessed
the
seventh
day
with
as
large
a
blessing
as
may
be
,
namely
,
not
onely
with
publick
,
but
also
with
private
Ordinances
,
and
therefore
he
sanctified
the
whole
day
to
his
service
,
he
did
not
sanctifie
that
part
onely
wherein
his
publick
Ordinances
were
dispenced
,
but
the
whole
day
,
and
therefore
the
whole
day
must
be
set
a
part
to
his
service
;
and
therefore
when
the
publick
Ordinances
are
ended
,
private
duties
must
take
place
,
that
the
whole
day
may
be
blessed
to
our
souls
,
and
sanctified
to
the
Lords
service
.
Let
no
man
therefore
mistake
me
,
for
though
I
do
not
make
private
duties
to
be
commanded
in
the
first
place
,
yet
I
beleeve
that
private
duties
are
commanded
,
and
blessed
of
God
,
as
necessary
handmaids
to
the
publick
,
and
there
are
good
reasons
for
it
.
1
Our
barten
hearts
,
our
stony
hearts
,
our
thorny
hearts
,
will
not
suffer
the
blessed
seed
of
the
Word
the
take
root
,
and
to
th●ive
there
,
unlesse
we
do
prepare
them
like
to
well-manured
ground
.
2
In
hearing
,
Christ
gives
this
caution
,
Take
heed
how
you
hear
;
and
the
Hebrew
Doctors
say
,
When
any
go
to
hear
the
Law
read
See
Ains.
in
Deut.
31.
11.
or
expounded
,
they
must
prepare
their
hearts
,
and
make
their
ears
attentive
to
hear
with
fear
and
reverence
,
and
with
joy
and
trembling
,
as
in
the
day
when
the
Law
was
given
on
Moune
Sinai
;
though
they
were
great
wise
men
,
which
knew
the
whole
Law
every
whit
,
they
were
bound
to
hear
with
great
attentivenesse
,
and
so
God
required
a
carefull
preparation
of
his
people
at
the
hearing
of
the
Law
,
Ex.
19.
3
After
hearing
,
our
Saviour
doth
exhort
his
hearers
saying
,
Take
heed
what
you
hear
,
Mar.
4.
24.
Mar.
8.
15.
and
in
this
respect
,
the
men
of
Berea
are
commended
by
the
Holy
Ghost
,
because
they
seached
whether
those
things
which
Paul
preached
were
so
or
no
,
Act.
17.
11.
And
of
four
sorts
of
hearers
our
Saviour
makes
but
one
good
,
Mat.
13.
And
Christ
Jesus
doth
exhort
us
by
Moses
,
saying
,
These
words
which
I
command
thee
this
day
,
shall
be
in
thy
heart
,
and
thou
shalt
whet
them
upon
thy
children
and
shalt
speak
of
them
when
thou
sittest
in
thy
house
,
and
when
thou
walkest
by
the
way
,
and
when
thon
lyest
down
,
and
when
thou
risest
up
,
Deu.
6.
6
,
7.
Now
if
God
required
such
diligence
as
this
every
day
,
then
much
more
upon
the
Sabbath
day
,
and
especially
after
the
publick
Ordinances
are
ended
.
And
all
this
did
Adam
well
understand
,
when
God
is
said
to
blesse
and
sanctifie
the
seventh
day
,
as
I
shall
further
shew
on
the
word
Sanctifie
in
the
next
Chapter
.
CHAP.
X.
Shewing
how
God
did
Sanctifie
the
seventh
day
.
1
GOD
did
not
sanctifie
the
seventh
day
,
by
putting
any
inherent
sanctity
into
that
day
more
than
into
the
other
six
dayes
of
the
week
,
for
God
doth
not
put
inherent
sanctity
into
any
earthly
creature
,
but
into
the
Elect
number
onely
,
1
Pet.
1.
12.
2
How
then
did
God
sanctifie
the
seventh
day
?
Answ.
In
a
two-fold
respect
.
1
As
the
separated
time
of
his
publick
and
private
worship
.
2
As
a
sanctified
sign
of
Rest
in
the
Seed
of
the
Woman
for
the
breaking
of
the
Devills
Head-plot
.
1
God
did
sanctifie
the
seventh
day
for
the
separated
time
of
his
publick
worship
;
and
in
this
sense
the
word
Sanctified
doth
imply
a
double
command
of
God
to
fallen
man
.
1
It
implies
that
God
commanded
Adam
●o
set
apart
the
seventh
day
from
all
worldly
uses
,
and
to
attend
upon
those
spiritual
Ordinances
wherewith
he
had
blessed
the
seventh
day
.
2
It
implies
that
God
commanded
fallen
Adam
to
prepare
his
soul
and
body
,
to
come
with
all
due
care
and
reverence
into
the
presence
of
God
,
to
be
partakers
of
his
Sabbath-Ordinances
.
1
I
will
speak
of
the
word
Sanctifie
,
as
it
implies
the
command
of
God
to
Adam
to
set
apart
the
seventh
day
from
all
worldly
uses
,
and
to
attend
upon
those
spiritual
Ordinances
wherewith
God
had
blessed
the
seventh
day
.
And
this
is
evident
,
1
Because
God
did
never
sanctifie
any
thing
for
the
use
of
fallen
man
,
but
he
did
thereby
command
fallen
man
to
sanctifie
When
God
did
s●nctifie
any
thing
for
man
,
he
did
by
that
●ct
command
man
●o
s●nctifie
that
thing
,
by
separat●ng
it
to
the
Lords
use
.
Num.
8.
17.
it
to
the
Lords
use
:
As
for
example
,
when
God
did
sanctifie
any
persons
to
his
service
,
he
did
by
that
act
command
man
to
sanctifie
such
persons
to
the
Lord
:
Every
first-born
of
the
Sons
of
Israel
(
saith
the
Lord
)
are
mine
,
both
of
Man
and
Beast
;
for
in
the
day
that
I
smote
every
first-born
in
the
Land
of
Egypt
I
sanctified
them
unto
me
,
Numb.
8.
17.
that
is
,
I
commanded
my
people
to
sanctifie
them
to
my
service
,
which
they
did
perform
;
First
,
By
setting
apart
some
of
the
clean
kind
for
Sacrifice
;
And
secondly
,
by
redeeming
the
rest
with
money
,
which
money
God
commanded
to
be
imployed
to
his
service
,
either
by
buying
some
Sacrifices
of
Attonement
therewith
for
the
publick
,
or
else
it
must
be
for
the
repairing
of
Gods
Sanctuary
,
as
Exod.
13.
doth
explain
it
.
2
When
God
did
sanctifie
the
Temple
for
the
publick
place
of
his
Typical
worship
,
2
Chr.
7.
16.
2
Chr.
30.
8.
he
did
thereby
command
man
to
sanctifie
it
,
by
performing
every
particular
just
as
he
commanded
.
Solomon
might
not
build
the
Temple
after
the
fashion
that
he
thought
best
,
but
he
must
do
it
in
all
particulars
as
God
commanded
,
1
King
.
9.
3.
God
did
not
leave
any
sanctified
thing
that
did
any
way
appertain
either
to
the
service
of
the
Tabernacle
,
or
of
the
Temple
,
neither
to
Moses
discretion
,
nor
to
Solomons
wisdome
,
but
when
God
sanctified
these
places
for
his
worship
,
he
commanded
how
,
and
after
what
manner
Heb
9.
19.
21.
every
thing
should
be
done
,
Ex.
25.
8
,
9
,
10.
Exod.
39
,
42
,
43.
Heb.
9.
19
,
21.
3
When
God
sanct●fied
Cities
of
Refuge
,
he
did
thereby
command
his
people
to
sanct●fie
them
;
it
is
said
,
that
they
sanctified
Kedesh
in
Galilee
for
a
place
of
refuge
,
Jos.
20.
7.
they
did
sanctifie
it
,
because
God
had
commanded
them
to
sanctifie
it
,
Deut.
19.
2.
they
might
not
sanctifie
any
City
,
but
by
vertue
of
Gods
command
,
as
it
is
expressed
in
Num.
35.
6
,
11.
4
When
God
sanctified
Festival
dayes
,
or
Festival
Sabbaths
,
he
did
thereby
command
the
Sons
of
Israel
to
sanctifie
them
,
Lev.
23.
and
Jeroboam
is
branded
as
a
wicked
opposer
of
Gods
sanctified
Sabbaths
,
because
he
commanded
a
standing
Holy-day
to
the
Lord
of
his
own
head
,
1
King
.
12.
32
,
33.
From
these
,
and
such
like
examples
,
it
follows
,
that
when
God
sanctified
the
seventh
day
,
he
commanded
Adam
and
Eve
to
sanctifie
the
seventh
day
in
the
use
of
such
Ordinances
as
he
was
pleased
to
blesse
the
seventh
day
withall
;
Jesus
Christ
did
not
leave
the
sanctifying
of
the
seventh
day
to
Adams
discretion
in
an
arbitrary
way
how
much
time
he
would
set
apart
for
Gods
service
,
but
by
sanctifying
the
seventh
day
God
commanded
Adam
to
set
apart
the
whole
day
for
his
service
in
such
publick
and
private
duties
he
had
blessed
the
Sabbath
withall
.
2
The
word
Sanctified
implies
another
command
to
faln
When
God
sanctified
the
seventh
day
,
he
did
thereby
command
Adam
to
prepare
himself
for
the
better
sanctifying
of
the
seventh
day
.
Joel
2.
15.
Adam
,
namely
to
prepare
himself
to
the
sanctification
of
the
Sabbath
;
First
,
By
an
outward
;
And
secondly
,
By
an
inward
preparation
:
Sanctifie
a
Fast
,
call
a
solemn
Assembly
,
Joel
1.
14.
that
is
to
say
,
Prepare
your selves
to
meet
me
in
a
day
of
publick
Fasting
,
as
it
is
explained
in
Joel
,
2.
15.
Blow
the
Trumpet
in
Zion
,
Sanctifie
a
Fast
,
Call
a
solemn
Assembly
;
that
is
to
say
,
Warn
the
people
by
a
Trumpet
to
prepare
themselves
to
sanctifie
a
Fast
,
Joels
three
terms
in
vers.
5.
are
all
Synonima
,
and
do
all
imply
that
Gods
people
must
prepare
themselves
for
a
day
of
Fasting
;
First
,
Outwardly
,
by
sanctifying
,
or
washing
their
bodies
and
garments
;
And
secondly
,
Inwardly
,
by
true
humiliation
of
soul
;
and
in
this
sense
also
God
commanded
Joshua
to
sanctifie
the
people
against
they
came
into
his
presence
on
the
morrow
,
Jos.
7.
13.
Now
all
that
Joshua
did
,
to
sanctifie
the
people
,
was
no
more
but
to
warn
them
by
a
Proclamation
through
the
Camp
(
which
usually
was
attended
with
the
sound
of
a
Trumpet
)
saying
,
Sanctifie
your selves
,
it
is
as
much
as
if
he
had
said
,
God
hath
commanded
you
to
sanctifie
your selves
;
First
,
Outwardly
,
by
washing
;
And
secondly
,
by
inward
repentance
,
against
you
come
into
his
presence
on
the
morrow
.
So
when
God
commanded
Moses
to
sanctifie
the
people
to
hear
the
Law
delivered
at
Mount
Sinai
,
Moses
did
no
otherwise
sanctifie
them
but
by
commanding
the
people
to
prepare
themselves
in
a
sanctifi●d
manner
,
First
,
By
inward
fear
and
reverence
;
And
secondly
,
by
outward
washing
,
and
by
abstinence
from
their
wives
two
dayes
together
,
for
their
more
reverent
attention
of
Gods
Law
,
Exod.
19.
10.
Jos.
3.
5.
Exod.
3.
5.
1
Sam.
16.
5.
Num.
11.
18.
Exod.
19.
10.
Jer
6
4.
So
in
like
sort
,
when
God
said
,
Sanctifie
War
,
it
is
a
command
to
prepare
for
War
,
Jer.
6.
4.
Jer.
51.
28.
From
these
,
and
such
like
instances
,
it
follows
,
That
when
God
sanctified
the
first
seventh
day
,
he
commanded
Adam
and
Eve
(
for
the
more
solemnity
)
to
prepare
themselves
for
the
sanctifying
of
the
seventh
day
;
God
having
made
a
promise
to
them
in
the
end
of
the
sixth
day
,
that
the
Seed
of
the
Woman
should
break
the
head
of
the
Serpent
,
he
sanctified
the
next
day
for
a
Sabbath
of
rest
,
because
he
had
blessed
it
with
Ordinances
,
and
thereby
he
did
command
Adam
and
Eve
to
prepare
themselves
against
they
came
into
his
holy
presence
on
the
morrow
,
for
sin
had
defiled
them
,
and
therefore
they
needed
to
prepare
themselves
,
not
onely
by
outward
washing
,
but
also
inwardly
by
true
repentance
,
Act.
22.
16.
1
Pet.
3.
15.
Es.
29.
23.
or
else
instead
of
receiving
good
by
that
blessing
wherewith
God
had
blessed
the
seventh
day
,
they
might
expect
a
curse
,
at
least
an
outward
curse
upon
their
bodies
,
as
it
fell
out
upon
Aarons
Sons
,
when
they
did
not
sanctifie
the
Lord
in
his
worship
according
to
his
command
,
the
Lord
struck
them
with
present
death
,
saying
,
I
will
be
sanctified
in
all
that
come
neer
me
,
Lev.
10.
3.
and
when
some
of
Ephraim
and
Manasses
did
come
to
the
sanctified
Passeover
in
the
dayes
of
Hezekiah
,
God
was
displeased
with
them
,
because
they
had
not
prepared
themselves
thereto
according
to
the
sanctified
,
or
commanded
preparation
of
the
Sanctuary
;
but
Hezekiah
prayed
for
them
,
and
the
Lord
heard
him
,
and
healed
the
people
,
2
Chr.
30
,
18
,
19
,
20.
2
I
will
speak
a
little
more
of
the
word
Sanctified
,
as
it
implies
a
command
to
fallen
man
to
prepare
himself
to
sanctify
the
seventh
day
,
for
all
sanctified
things
must
be
remembred
by
way
of
preparation
before
hand
,
that
so
they
may
be
done
in
due
time
and
order
,
or
else
God
that
is
jealous
of
his
sanctified
things
,
will
be
displeased
.
And
therefore
one
Reason
why
the
word
Remember
was
after
added
to
the
fourth
Commadement
was
(
not
to
adde
a
new
sense
to
that
Command
more
than
it
had
to
Adam
under
the
word
Sanctified
)
but
to
increase
the
charge
of
preparation
,
with
more
vehemency
,
which
at
the
first
was
couched
under
the
word
Sanctified
;
for
now
the
people
of
God
had
forgotten
the
charge
that
was
contained
in
the
word
Sanctified
;
and
therefore
when
Jesus
Christ
did
give
the
fourth
Commandement
at
Mount
Sinai
by
the
Ministery
of
Moses
,
he
added
the
word
Remember
,
saying
,
Remember
the
Sabbath
day
to
sanctifie
it
,
Exod.
20.
8.
for
about
three
Exod.
20.
8.
weeks
before
this
(
as
the
time
may
be
calculated
by
comparing
Exod.
16.
1.
with
Exod.
19.
1.
)
Christ
Jesus
(
by
Moses
)
had
said
thus
to
the
people
,
To
morrow
is
the
Rest
of
the
Holy
Sabbath
unto
the
Exod.
16.
23.
Lord
,
Exod.
16.
23.
Christ
Jesus
did
not
now
speak
these
words
to
them
by
way
of
a
first
Institution
of
the
Sabbath
,
but
by
way
of
admonition
to
prepare
themselves
to
observe
it
as
a
holy
or
sanctified
day
already
commanded
;
for
how
else
did
the
seventh
day
come
to
be
now
called
the
Holy
Sabbath
,
but
by
a
former
command
?
for
every
holy
thing
is
first
commanded
of
God
;
and
therefore
that
they
might
the
better
remember
the
holy
Sabbath
to
sanctifie
it
,
Christ
Jesus
restrained
the
falling
of
Manna
,
so
that
there
was
no
Manna
rained
upon
that
day
,
as
there
was
upon
all
the
other
six
dayes
;
by
which
wonder
God
did
charge
the
people
to
remember
the
Sabbath
day
,
and
to
prepare
themselves
for
it
by
preparing
the
food
of
the
Sabbath
on
the
sixth
day
;
and
yet
for
all
this
,
it
came
to
passe
,
that
there
went
out
some
of
the
people
to
gather
(
Manna
)
and
they
found
none
;
thereupon
the
Lord
Jesus
said
thus
unto
Moses
,
How
long
refuse
you
to
keep
my
Commandements
,
and
my
Laws
,
Exod.
16.
27
,
28.
Hence
it
is
evident
,
that
Jesus
Christ
had
made
a
Law
for
the
keeping
of
the
Sabbath
,
before
he
Exod.
16.
27
,
28.
gave
the
fourth
Commandment
at
Mount
Sinai
,
and
no
other
time
for
that
Command
can
be
found
in
all
the
Scripture
,
but
Gen.
2.
3.
and
there
it
is
couched
under
the
word
Sanctified
,
therefore
when
God
did
sanctifie
the
first
seventh
day
,
he
did
under
that
word
,
not
onely
command
Adam
to
sanctifie
the
seventh
day
,
but
under
that
word
he
did
also
command
him
to
prepare
himself
to
sanctifie
it
,
for
that
word
contains
as
much
,
as
if
he
had
said
to
Adam
,
Remember
to
sanctifie
it
by
the
practise
of
such
publick
and
private
Ordinances
,
as
I
have
blessed
the
seventh
day
withall
,
for
thy
good
,
and
prepare
thy self
thereto
with
all
carefulnesse
.
From
all
these
considerations
it
is
evident
,
that
Jesus
Christ
hath
ever
been
uniform
in
his
command
touching
the
sanctified
use
of
the
seventh
day
,
even
from
the
very
first
institution
of
it
,
in
Gen.
2.
3.
untill
he
had
finished
the
typical
rest
of
it
by
his
Death
and
Resurrection
,
and
the
Hebrew
Doctors
agree
thus
far
,
for
they
say
,
That
all
the
Fathers
observed
the
Sabbath
before
Moses
time
.
See
Rambam
in
Gen.
26.
fol.
46.
and
Aben
Ezra
in
Exod.
20.
Conclusion
.
The
word
Sanctified
in
Gen.
2.
3.
implies
,
1
A
Command
to
sanctifie
the
seventh
day
,
in
the
practice
of
such
Ordinances
both
publick
and
private
,
as
it
pleased
Jesus
Christ
to
blesse
the
seventh
day
withall
.
2
It
implies
a
Command
to
prepare
themselves
for
Gods
presence
,
and
so
it
contains
as
much
as
the
preface
to
the
fourth
Command
doth
,
Remember
the
seventh
day
to
sanctifie
it
,
for
all
sanctified
things
must
be
remembred
by
way
of
preparation
,
or
else
God
that
is
jealous
of
his
sanctified
time
,
will
destroy
such
as
come
unpreparedly
into
his
holy
presence
.
CHAP.
XI
.
Shewing
how
God
sanctified
the
outward
Rest
of
the
seventh
Day
to
be
a
typical
sign
,
both
of
his
own
Rest
,
and
of
mans
Rest
in
the
Seed
of
the
Woman
for
the
breaking
of
the
Devils
Head-plot
for
mans
Redemption
.
GOd
did
not
sanctifie
the
outward
rest
of
the
seventh
day
as
a
typical
sign
of
his
Resting
from
the
labour
of
his
visible
Creation
,
as
I
have
elsewhere
noted
.
But
God
Rested
the
seventh
day
,
and
sanctified
that
day
of
Rest
,
because
his
soul
did
now
rest
upon
the
Rock
Christ
,
who
had
undertaken
mans
Re-creation
,
and
the
government
of
the
whole
Creation
in
opposition
to
Sathans
Head-plot
,
then
Gods
Soul
rested
on
the
seventh
day
,
and
was
refreshed
:
If
God
had
rested
on
the
seventh
day
whiles
Adam
stood
in
a
mutable
condition
,
his
●est
had
been
but
an
imperfect
and
uncertain
rest
,
because
of
Adams
speedy
fall
,
God
did
not
therefore
rest
,
nor
sanctifie
that
rest
as
a
typical
sign
of
his
rest
,
and
of
mans
rest
in
the
Seed
of
the
Woman
,
till
after
Adams
Fall
and
Re-creation
,
as
I
have
noted
formerly
.
And
it
is
evident
,
that
God
did
not
ordain
the
holy
Rest
of
the
seventh
day
,
nor
any
other
thing
to
be
a
sanctified
sign
of
his
grace
in
Christ
,
as
long
as
any
of
those
things
did
lack
any
thing
to
the
perfection
thereof
.
As
for
example
.
1
When
God
sanctified
the
Tabernacle
as
a
type
of
the
humane
nature
of
Christ
,
he
did
not
sanctifie
it
,
that
is
to
say
,
he
did
not
command
it
to
be
sanctified
as
long
as
it
lacked
any
thing
to
the
perfection
thereof
,
but
as
soon
as
it
had
its
perfection
of
being
finished
and
reared
up
,
he
sanctified
it
,
Num.
7.
1.
2
They
did
not
sanctifie
the
Altar
untill
it
was
finished
and
made
perfect
,
neither
might
they
offer
any
offering
upon
the
Altar
after
it
was
made
,
untill
it
was
sanctified
by
the
holy
anointing
oyl
,
&c.
3
God
did
not
sanctifie
Aaron
and
his
Sons
,
as
a
type
of
the
Priestly
Person
of
Christ
,
untill
they
had
compleatly
fulfilled
all
the
typical
Ceremonies
that
did
appertain
to
their
Priestly
Office
,
Ex.
28.
3.
41.
Ex.
29.
1.
9.
Lev.
8.
10.
4
God
did
not
sanctifie
the
first-born
of
Israel
to
his
service
,
untill
he
had
perfectly
redeemed
them
from
the
destruction
that
fell
upon
all
the
First-born
of
Egypt
,
Num.
8.
17.
but
then
after
they
were
perfectly
delivered
,
he
commanded
Moses
to
speak
to
all
Israel
to
sanctifie
them
to
the
Lord
,
Exod.
13.
2.
namely
,
after
a
new
Moon
had
gone
over
them
,
for
untill
a
new
Moon
had
gone
over
them
,
they
lacked
of
the
time
that
God
had
appointed
for
their
redemption
,
and
then
their
price
was
given
to
the
Lord
,
Lev.
27.
6.
5
God
did
not
command
the
Holy
City
to
be
sanctified
untill
the
wall
was
finished
,
and
the
doors
thereof
set
up
,
but
as
soon
as
all
this
was
finished
,
and
perfected
,
then
it
was
sanctified
,
and
the
Dedication
thereof
kept
with
great
joy
,
Neh.
3.
1.
with
Neh.
12.
27.
&c.
Now
from
these
,
and
such
like
Instances
,
It
follows
,
that
God
,
could
not
be
said
to
sanctifie
the
outward
rest
of
the
seventh
day
to
be
a
typical
sign
of
his
Rest
,
and
of
mans
Rest
in
the
Mediator
,
as
long
as
Adam
stood
in
a
mutable
,
or
unconfirmed
condition
:
But
as
soon
as
God
had
perfected
his
Creation
by
a
Re-creation
,
and
had
established
the
Government
of
all
upon
the
Rock
Christ
,
whose
work
is
perfect
,
then
God
blessed
and
sanctified
the
seventh
day
,
because
in
it
he
had
rested
from
all
his
Work
which
God
had
created
and
made
.
But
I
shall
yet
a
little
further
endeavour
to
make
this
point
more
evident
,
namely
,
that
the
sanctified
rest
of
the
seventh
day
was
ordained
to
be
as
a
sanctified
sign
of
fallen
mans
resting
on
the
promised
seed
by
faith
,
for
the
breaking
of
the
Devils
Head-plot
for
Mans
redemption
,
and
so
consequently
as
a
sign
of
mans
eternal
rest
in
Heaven
hereafter
.
Reas.
1.
Because
the
Sabbath
(
in
respect
of
the
strict
rest
of
it
)
is
called
a
sign
of
the
everlasting
Covenant
,
Exod.
31.
13.
17.
Exod.
31.
13
17
H●b.
4.
3
,
9
,
10
Heb.
4.
3
,
9
,
10.
now
there
is
no
everlasting
Covenant
but
that
which
is
made
in
the
Bloud
of
Christ
,
and
this
Covenant
of
bringing
man
to
Life
thereby
,
is
the
only
sure
thing
to
rest
upon
,
but
this
Covenant
was
not
made
with
Man
in
innocency
,
but
after
his
Fall
,
therefore
the
Sabbath
was
not
ordained
to
be
a
sign
of
this
everlasting
Covenant
,
till
after
Adam
fell
,
and
therefore
Adam
fell
before
the
seventh
day
.
Reas.
2.
Because
God
ordained
sundry
other
things
to
be
sanctified
types
and
signs
of
mans
resting
on
Christ
by
faith
,
as
Synonima
to
the
rest
of
the
seventh
day
,
as
any
that
have
their
understandings
wel
exercised
in
the
Scriptures
may
easily
discern
.
1
Consider
this
,
that
God
sanctified
the
outward
rest
of
all
the
Festival
Sabbaths
,
as
the
type
of
our
resting
on
the
Seed
of
the
Woman
by
faith
,
for
the
breaking
of
the
Devils
head-plot
;
and
this
is
evident
by
Moses
description
of
them
in
Levit.
23.
there
he
reckons
up
eight
several
Festival
Sabbaths
in
order
,
but
hee
puts
the
seventh
day
first
,
because
it
is
the
chiefest
of
them
all
,
for
it
is
the
ground
and
foundation
of
all
the
rest
;
and
it
is
to
be
specially
noted
,
that
Moses
doth
call
the
seventh
day
a
Festival
Sabbath
,
ver.
2.
as
well
as
all
the
rest
,
and
yet
it
was
no
Feasting
Sabbath
in
respect
of
Belly-cheer
,
as
the
rest
were
,
except
in
a
Spiritual
sense
,
and
in
that
sense
the
Holy
Rest
of
them
all
did
typifie
the
same
spiritual
resting
on
the
seed
of
the
Woman
,
and
the
same
spiritual
feasting
on
the
propitiatory
Sacrifice
of
Christ
for
Mans
redemption
,
which
was
typified
by
their
feasting
on
their
Peace-offerings
on
their
Festival
Sabbaths
,
and
so
the
day
of
Attonement
though
it
were
a
day
of
strict
fasting
,
yet
it
was
a
day
of
Spiritual
feasting
,
and
resting
on
the
promised
Seed
,
as
the
seventh
day
was
.
2
The
sanctified
rest
of
the
seventh
day
did
typifie
the
same
things
that
Josuahs
rest
did
,
for
in
six
years
War
he
conquered
the
Canaanites
,
and
in
the
seventh
year
the
Land
rested
.
The
Apostle
doth
make
this
rest
,
and
the
rest
of
the
seventh
day
to
bee
both
alike
,
Heb.
4.
for
he
doth
first
make
them
to
typifie
our
Spiritual
rest
on
Christ
by
faith
,
and
secondly
to
typifie
our
eternal
rest
in
Heaven
at
last
,
Heb.
4.
3.
9
,
10.
Heb.
4.
3
,
9
,
10
3
The
Sabbatical
years
of
rest
in
Lev.
25.
and
the
Sabbatical
Jubile
of
rest
(
which
is
also
called
a
great
Sabbath
,
in
Levit.
25.
4.
)
did
alike
typifie
our
resting
on
Christ
by
faith
,
for
our
full
deliverance
from
the
servitude
of
Satan
;
just
answerable
to
the
typical
rest
of
the
seventh
day
,
and
in
that
respect
Moses
doth
compare
the
typical
rest
of
them
all
together
,
in
Exod.
23.
Exod.
23.
10
,
11
,
12.
10
,
11
,
12.
None
can
be
ignorant
of
the
manifold
great
troubles
that
did
often
fall
out
upon
Gods
people
in
the
Land
of
Canaan
,
soon
after
the
rest
which
it
had
in
Joshuahs
seventh
year
;
but
yet
notwithstanding
so
sweet
was
that
rest
which
Joshua
obtained
for
them
after
six
years
War
,
that
God
was
pleased
to
make
that
year
of
rest
to
begin
the
Chronologie
of
all
their
Sabbatical
years
of
rest
from
thence
,
till
all
ended
in
the
Death
and
Sacrifice
of
Christ
,
who
is
the
true
rest
of
all
beleeving
sinners
;
and
by
allusion
to
this
typical
rest
,
our
Saviour
doth
invite
all
poor
and
heavie
laden
sinners
to
come
unto
him
,
and
they
shall
find
rest
to
their
souls
,
Matth.
11.
29.
Es.
11.
10.
Eze.
34.
15
,
25
,
27
,
28
,
Jer.
Mat.
11.
29
33.
15
,
16.
Jer.
30.
10.
And
our
Saviour
in
Luke
4.
19.
doth
expound
the
true
nature
of
Luk.
4.
18
,
19
that
spiritual
rest
that
was
typified
by
the
Sabbatical
rest
of
the
Jubile
,
1
By
calling
it
the
acceptable
year
of
the
Lord
;
and
2
By
telling
us
in
vers.
18.
that
God
had
annoynted
him
to
preach
the
Gospel
to
the
poor
,
to
heal
the
Broken-hearted
,
to
preach
deliverance
to
the
Captives
,
and
recovering
of
Sight
to
the
Blind
,
and
that
he
should
set
at
liberty
them
that
are
bruised
;
this
opens
the
sweet
rest
and
refreshing
of
Soul
,
that
every
poor
humbled
sinner
doth
finde
by
the
seed
of
the
Woman
in
breaking
the
Devils
Head-plot
for
their
deliverance
,
help
,
and
healing
.
And
this
famous
deliverance
by
the
seed
of
the
Woman
was
accomplished
by
his
propitiatory
sacrifice
in
a
Sabbatical
year
of
Jubilee
,
namely
in
the
twenty
eighth
Jubilee
,
as
may
be
seen
in
Brougbtons
Consent
.
4
The
redemption
of
Israel
out
of
Aegypt
(
by
the
Typical
sign
of
the
Bloud
of
the
Paschal
Lamb
)
is
laid
down
as
the
main
reason
why
God
did
sanctifie
the
rest
of
the
seventh
day
,
in
Deut.
5.
14
,
15.
and
that
shews
,
that
not
the
Visible
,
but
the
Spiritual
Deut.
5.
14
,
15
Creation
was
the
true
ground
and
reason
why
God
blessed
and
sanctified
the
first
seventh
day
.
Hence
it
follows
from
the
Premises
,
that
the
Holy
Rest
of
the
seventh
day
was
a
typical
sign
of
our
resting
on
Christ
by
faith
for
our
redemption
from
Satans
Head-plot
.
Object
.
Why
doth
God
in
Exod.
20.
11
,
command
man
to
rest
on
the
Exod.
20.
11
Sabbath
Day
from
all
bis
Works
,
because
he
rested
on
the
seventh
day
from
Creating
,
the
Heavens
and
the
Earth
,
and
all
things
therein
,
visible
and
invisible
,
Col.
1.
16.
seeing
in
Deut.
5.
15.
he
gives
another
differing
reason
,
as
the
only
ground
of
commanding
man
to
rest
on
the
Sabbath
Day
,
Deut.
5.
15
because
Jehovah
thy
God
brought
thee
out
of
Aegypt
by
a
strong
hand
,
namely
by
killing
all
their
first
born
,
but
delivering
the
first
born
of
Israel
by
the
bloud
of
the
Lamb
sprinkled
on
their
door
posts
,
as
a
sign
of
their
redemption
?
&c.
Answ.
I
answer
,
that
the
true
ground
and
reason
of
Gods
rest
,
and
of
his
commanding
man
to
rest
,
in
both
places
is
alike
,
there
is
no
difference
at
all
if
the
true
sense
of
both
places
bee
rightly
understood
;
for
God
rested
not
from
the
works
of
Creaation
Our
Redemption
from
Satans
Head-plot
was
the
last
finishing
act
of
the
whole
Creation
,
therefore
i●
must
needs
be
the
only
true
reason
of
Gods
rest
,
and
of
his
commanding
man
to
rest
on
the
first
seventh
day
.
untill
he
had
made
the
Heavens
and
the
Earth
,
and
all
things
therein
,
as
Christ
doth
testifie
,
Exod.
20.
11.
now
if
all
things
in
Heaven
and
Earth
were
made
in
six
days
,
then
were
the
Souls
of
Adam
and
Eve
Re-created
in
the
said
six
days
,
as
a
true
part
of
that
sort
of
Creature
which
appertains
to
the
spiritual
Heavens
,
and
to
the
spiritual
Earth
,
and
to
the
Church
triumphant
in
Heaven
hereafter
,
and
therefore
seeing
God
made
all
things
both
in
Heaven
and
Earth
in
six
days
,
he
rested
not
on
the
seventh
day
till
he
had
perfected
Mans
Creation
by
a
Recreation
procured
by
the
redemption
of
the
promised
Seed
,
which
doubtlesse
was
the
finishing
work
of
Gods
Creation
on
the
sixth
day
;
so
then
,
our
redemption
from
Satans
Head-plot
was
the
last
finishing
act
of
the
whole
Creation
,
and
therefore
it
was
the
only
true
reason
of
Gods
rest
on
the
first
Sabbath
Day
,
and
of
his
command
,
why
man
should
keep
a
holy
rest
on
that
day
,
as
it
is
also
typified
by
the
Redemption
from
Aegypt
,
as
in
Deut.
5.
15.
Hence
it
follows
by
necessary
consequence
,
that
God
ordained
the
sanctified
rest
of
the
seventh
day
to
be
a
typicall
sign
unto
fallen
Man
of
his
resting
upon
Christ
by
faith
,
to
break
the
Devils
Head-plot
,
for
his
Redemption
,
by
his
propitiatory
sacrifice
in
the
fulnesse
of
time
,
and
then
upon
the
performance
thereof
the
typical
use
of
the
rest
of
the
seventh
day
must
cease
,
and
yet
such
a
way
must
be
found
out
by
the
Wisdom
of
God
,
as
that
the
seventh
part
of
time
according
to
the
account
of
the
days
of
the
Week
must
not
cease
,
but
it
must
still
be
preserved
for
the
exercise
of
Gods
publick
Worship
:
for
seeing
it
hath
pleased
God
to
continue
his
plain
and
manifest
Worship
still
to
the
end
of
the
world
,
it
hath
pleased
him
also
to
continue
the
seventh
day
for
the
exercise
of
his
publick
Worship
to
the
end
of
the
world
;
and
no
other
way
can
be
found
out
to
accomplish
both
these
,
namely
the
ceasing
of
the
seventh
day
as
it
was
a
typicall
sign
,
and
the
continuance
of
the
seventh
day
without
any
intermission
,
as
it
is
the
sanctified
time
of
Gods
publick
Worship
,
but
by
changing
the
seventh
day
into
the
first
day
of
the
Week
,
as
I
shall
hereafter
shew
more
at
large
God
willing
.
And
this
answer
to
the
abovesaid
Objection
is
the
rather
to
be
credited
,
because
the
Redemption
from
Aegypt
by
the
typical
blood
of
the
Lamb
,
is
alleged
by
Christ
as
the
general
reasón
to
inforce
his
people
to
the
observation
of
all
the
Commandements
,
for
the
Angel
of
the
Covenant
saith
thus
in
Exod.
20.
2.
I
Exod.
20.
2
Deut.
5.
14
,
15.
am
the
Lord
thy
God
,
that
brought
thee
out
of
the
Land
of
Aegypt
(
namely
by
the
typical
blood
of
the
Paschal
Lamb
)
therefore
remember
the
Sabbath
Day
to
sanctifie
it
;
and
so
it
must
be
applied
as
a
reason
to
observe
all
the
other
Commandements
;
and
this
sense
is
yet
further
inforced
,
because
all
the
precepts
of
the
Law
were
sprinkled
with
the
typical
blood
of
Christs
sacrifice
of
Attonement
,
Exod.
24.
8.
which
doth
plainly
tell
us
,
that
he
by
his
sacrifice
Exod.
24.
8.
of
Attonement
hath
procured
his
Fathers
attonement
for
all
our
sins
,
against
all
his
holy
Law
.
5
God
doth
account
the
violation
of
the
Holy
Rest
of
the
seventh
day
by
any
mans
work
to
be
an
exceeding
great
prophanenesse
in
every
place
of
their
abode
,
for
whiles
his
people
were
in
their
travels
in
the
Wildernesse
,
he
did
as
deeply
blame
them
for
polluting
the
typical
rest
of
the
seventh
day
,
as
he
did
after
they
were
in
a
setled
resting
place
in
Canaan
,
Eze.
20.
13.
●sou
was
branded
with
the
title
of
Pr●phaneness
,
for
contem●ing
his
Birth-right
in
the
Land
of
Canaan
,
because
it
was
a
type
of
the
holy
militant
Church
here
on
earth
,
and
of
the
holy
triumphant
Church
in
Heaven
;
and
the
Jews
were
no
lesse
guilty
of
prophanenesse
,
for
despising
the
Typical
rest
on
the
seventh
day
,
by
doing
their
own
works
therein
,
for
by
doing
their
own
works
they
committed
a
double
sin
on
that
day
;
First
,
They
prophaned
it
as
it
was
a
sanctified
sign
;
and
,
Secondly
,
They
abused
it
as
it
was
the
sanctified
time
of
Gods
Worship
,
and
therefore
for
this
double
sin
God
provided
as
it
were
a
double
death
,
namely
,
1.
Stoning
to
death
,
Exod.
31.
14
,
15.
(
for
he
that
Exod.
31.
14
,
15.
gathered
sticks
upon
the
Sabbath
Day
was
stoned
to
death
,
Num.
15.
)
and
2.
After
they
were
stoned
to
death
,
their
dead
Carcas
was
hanged
upon
a
Tree
,
for
their
deeper
punishment
,
and
for
the
greater
detestation
of
their
sin
,
as
I
have
shewed
elsewhere
from
the
instance
of
the
rebellious
Son
in
Deut.
21.
Yea
,
God
was
so
jealous
for
the
holy
rest
of
his
Sabbath
,
that
he
would
not
permit
them
to
do
any
work
at
all
about
the
promoting
of
the
work
of
the
Tabernacle
,
though
he
had
commanded
that
work
to
be
done
with
all
diligence
,
Exod.
31.
13.
as
the
place
of
his
holy
presence
and
residence
among
his
people
,
Exod.
Exod.
31
▪
13
25.
8
,
22.
yet
notwithstanding
all
this
,
they
might
not
do
any
work
(
to
further
the
building
of
it
)
upon
the
Sabbath
Day
,
and
the
reason
is
added
,
because
I
(
saith
the
Lord
)
have
ordained
it
to
be
a
sign
between
me
and
you
,
that
you
may
know
that
I
am
the
Lord
that
do
sanctifie
you
;
that
is
to
say
,
I
am
the
Lord
that
do
command
you
to
sanctifie
the
Sabbath
Day
(
as
a
sign
of
resting
on
Christ
)
for
when
God
doth
sanctifie
any
thing
for
mans
use
,
hee
doth
thereby
impose
a
command
upon
man
to
sanctifie
that
thing
,
or
to
use
it
as
a
sanctified
thing
,
as
I
have
erewhile
noted
in
the
beginning
of
this
Chapter
,
and
therefore
in
this
respect
the
Lord
doth
in
Exod.
31.
again
and
again
inforce
the
observation
of
the
Sabbath
Day
;
First
,
By
a
fresh
charge
,
Yee
shall
keep
the
Sabbath
;
and
Secondly
,
by
a
fresh
reason
,
It
is
holinesse
to
you
;
namely
,
it
is
a
sign
of
Sanctification
to
you
,
ver.
14.
yea
it
is
Holinesse
to
Jehovah
,
ver.
15.
and
therefore
in
Exod.
16.
23.
it
is
called
the
rest
of
Holinesse
to
Jehovah
,
or
an
exact
holy
rest
to
Jehovah
;
and
in
Exod.
31.
17.
It
is
called
a
sign
of
the
Everlasting
Covenant
between
Exod.
31.
17
Jehovah
,
and
the
Sons
of
Israel
,
because
Jehovah
rested
on
the
seventh
day
,
and
was
refreshed
.
Conclusion
.
It
follows
from
all
the
Premises
,
that
God
sanctified
the
rest
of
the
seventh
day
,
not
onely
as
the
sanctified
time
of
Gods
worship
,
both
in
publick
,
and
in
private
,
but
also
as
a
sanctified
sign
of
Gods
resting
,
and
of
mans
resting
on
the
Seed
of
the
Woman
for
the
breaking
of
the
Devils
Head-plot
by
his
propitiatory
Sacrifice
of
Attonement
,
which
he
should
accomplish
at
the
very
same
time
when
the
Devill
by
his
instruments
should
peirce
him
in
the
foot-soals
;
and
therefore
as
soon
as
the
Seed
of
the
Woman
had
finished
that
sacrifice
,
the
Holy-rest
of
the
seventh
day
ceased
(
as
well
as
all
the
other
types
of
Moses
Law
,
2
Cor.
3.
7.
)
namely
,
so
far
forth
as
it
was
a
typical
sign
of
the
said
resting
on
the
Seed
of
the
Woman
:
But
yet
still
,
as
the
seventh
day
was
the
sanctified
time
of
Gods
worship
,
so
it
must
still
continue
for
the
exercise
of
those
Spiritual
Ordinances
,
wherewith
God
hath
blessed
the
seventh
day
for
the
use
of
all
Nations
to
the
end
of
the
world
,
and
because
there
must
not
be
any
intermission
of
the
seventh
part
of
time
according
to
the
dayes
of
the
week
,
therefore
the
seventh
day
could
not
be
changed
to
any
other
day
than
the
first
day
of
the
week
wherein
the
Seed
of
the
Woman
arose
from
the
dead
as
an
absolute
Lord
and
Conqueror
of
Sathans
Head-plot
.
CHAP.
XII
.
Shewing
how
God
did
make
the
first
seventh
day
famous
,
by
honouring
the
number
Seven
ever
after
with
famous
respects
.
1
GOD
hath
made
the
first
seventh
day
famous
in
three
regards
.
1
Because
God
did
blesse
it
with
many
Spiritual
Ordinances
,
above
all
the
other
six
dayes
,
for
mans
best
good
.
2
Because
God
did
sanctifie
it
as
so
much
time
for
the
solemnity
of
his
publick
worship
for
ever
.
3
Because
God
did
ordain
it
as
a
sanctified
type
,
or
sign
of
fallen
mans
resting
on
the
Seed
of
the
Woman
for
the
breaking
of
the
Devils
Head-plot
.
II.
God
doth
often
use
the
number
seven
in
an
honourable
memorial
of
the
first
famous
seventh
day
.
1
God
hath
contrived
many
of
the
Typical
Ceremonies
of
our
Redemption
to
be
numbred
by
seven
,
in
an
honourable
respect
to
the
first
famous
seventh
day
.
3
He
hath
marked
out
many
holy
men
of
speciall
note
by
the
number
seven
,
in
an
honourable
remembrance
of
the
first
famous
seventh
day
.
3
He
hath
framed
many
parts
of
the
Scripture
Chronologie
to
the
number
seven
,
in
an
honourable
remembrance
of
the
first
famous
seventh
day
.
1
I
will
begin
to
open
the
first
,
touching
the
Typical
Ceremonies
1
The
typical
Ceremonies
of
our
Redemption
are
often
numbred
by
Seven
in
an
honourable
memorial
of
the
first
famous
seventh
day
.
Lev
8.
33.
35.
Lev.
29.
30.
of
our
Redemption
.
Seven
dayes
were
appointed
for
the
consecration
of
the
Priests
into
their
Priestly
office
,
Exod.
29.
30.
in
all
which
seven
dayes
they
must
abide
at
the
door
of
the
Tabernacle
night
and
day
,
to
keep
the
watches
of
the
Lord
,
that
no
defilement
might
befall
them
,
or
the
Sanctuary
,
Lev.
8.
33
,
35.
And
the
chief
reason
why
their
Consecration
must
last
seven
dayes
,
was
because
the
Sabbath
(
which
was
ordained
as
a
typical
sign
of
our
sanctification
by
Christ
)
might
passe
over
them
in
that
space
;
and
therefore
the
Hebrew
Doctors
say
of
this
action
,
Great
is
the
Sabbath
,
for
the
High
Priest
entreth
not
upon
his
service
after
he
is
anointed
,
untill
the
Sabbath
do
passe
over
him
.
And
also
from
these
seven
dayes
of
their
Consecration
,
the
Hebrew
Doctors
did
gather
,
That
the
High
Priest
must
be
separated
from
his
house
before
he
might
do
the
service
of
the
day
of
Attonement
seven
dayes
every
yeer
.
See
Ains.
in
the
said
places
.
2
The
Altar
was
seven
times
sprinkled
with
oyl
when
it
was
consecrated
to
be
a
type
of
the
Mediators
anointing
,
When
he
should
make
his
soul
a
sacrifice
for
our
sins
,
Lev.
8.
11.
Lev.
8.
11.
3
The
blood
of
the
Sin-offering
,
which
the
High
Priest
offered
must
be
sprinkled
seven
times
before
Jehovah
for
Attonement
,
Lev.
4.
6.
And
on
the
day
of
Attonement
he
sprinkled
the
blood
Lev.
4.
6.
of
Attonement
seven
times
before
the
Mercy-seat
,
Lev.
16.
14.
and
seven
times
upon
the
Altar
,
Lev.
16.
19.
This
seven-fold
Lev.
16.
14.
sprinkling
of
the
blood
of
Attonement
did
type
out
the
perfect
Attonement
that
the
Seed
of
the
Woman
should
one
day
make
for
all
the
true
Israel
of
God
by
his
propitiatory
Sacrifice
of
Attonement
,
and
therefore
it
was
offered
but
once
for
all
,
because
it
was
perfect
at
once
.
Heb.
10.
10
,
12
,
14.
Heb.
10.
10
,
12
,
14.
4
The
number
of
seven
Sacrifices
,
was
often
used
as
a
typical
number
that
God
did
much
delight
in
;
no
doubt
in
relation
to
the
first
famous
seventh
day
.
As
for
example
,
When
David
did
fetch
the
Ark
of
the
Covenant
of
the
Lord
from
the
house
of
Obed
Edom
they
offered
seven
Bullocks
,
and
seven
Rams
,
because
the
Lord
inabled
the
Levites
to
bear
the
Ark
,
1
Chr.
15.
26.
And
when
Hezekiah
caused
the
Levites
to
cleanse
the
Temple
,
then
he
(
together
with
the
Princes
)
brought
seven
Bullocks
,
and
seven
Rams
,
and
seven
Lambs
,
and
seven
He-goats
for
a
Sin-offering
,
2
Chr.
29.
21.
In
like
manner
Jobs
three
friends
brought
unto
Job
(
as
the
Priest
in
those
dayes
)
seven
Bullocks
,
and
seven
Rams
for
a
Burnt-offering
,
Job
42.
8.
Job
42.
8.
And
in
the
New
Jerusalem
the
Prince
shall
offer
in
the
dayes
of
unleavened-bread
,
seven
Bullocks
,
and
seven
Rams
without
blemish
,
daily
at
the
time
of
the
seven
dayes
,
Ezek.
45.
23.
And
Balaam
in
imitation
of
such
customes
,
and
in
imitation
of
the
first
famous
seventh
day
(
which
doubtlesse
was
famous
a
long
time
among
the
Heathens
)
he
caused
Balack
to
build
seven
Altars
,
and
to
prepare
seven
Bullocks
,
Num.
23.
1.
5
In
cleansing
of
Lepers
,
the
Priest
must
sprinkle
them
seven
times
with
water
,
wherein
the
blood
of
the
Bird
that
was
slain
was
mixed
,
Lev.
14.
7.
and
seven
times
with
oyl
,
before
the
Lord
,
vers.
16.
51.
6
Elisha
the
Prophet
bad
Naaman
to
wash
seven
times
in
Jordan
,
and
then
he
should
be
cleansed
of
his
Leprosie
,
1
King
.
5.
10
,
14.
7
God
allotted
seven
dayes
for
the
time
of
Purification
from
sundry
kinds
of
uncleanesse
.
1
The
Woman
in
child-bed
must
be
seven
dayes
separated
from
the
company
of
her
husband
,
for
a
Man-child
(
just
as
long
as
she
was
separated
in
the
time
of
her
menstruousnesse
)
and
twice
seven
dayes
for
a
female
,
Lev.
12.
2.
Lev.
15.
19.
2
He
that
touched
a
dead
man
must
be
unclean
seven
dayes
before
he
could
be
purified
.
8
God
ordained
every
seventh
yeer
to
be
a
Sabbath
of
Rest
in
the
land
of
Canaan
,
after
that
Joshua
had
given
the
people
rest
in
the
seventh
year
of
his
reign
;
and
when
seven
times
seven
yeers
were
compleat
,
then
began
the
Jubilee
with
the
fiftieth
yeer
,
Lev.
25.
4
,
8.
20.
9.
The
Lord
ordained
seven
sorts
of
Festivial
Sabbaths
,
besides
the
seventh
day
,
as
they
may
be
counted
in
Lev
▪
23.
and
the
Feast
of
Unleavened
bread
,
was
a
Feast
of
seven
dayes
;
and
the
seventh
month
was
famous
above
other
months
,
because
it
had
most
Festival
Sabbaths
in
it
,
and
in
the
seventh
month
Solomon
kept
the
Feast
of
the
Dedication
of
the
Temple
seven
dayes
,
and
seven
dayes
,
1
King
.
8.
2.
65.
and
Hezekiah
took
order
,
because
of
the
general
uncleannesse
of
the
Priests
,
and
of
the
greater
number
of
the
people
,
in
the
first
month
,
that
the
Feast
of
Unleavened-bread
should
be
put
off
unto
the
fourteenth
day
of
the
second
month
,
and
then
after
they
had
kept
the
Feast
seven
dayes
,
the
whole
assembly
took
counsel
to
keep
it
other
seven
dayes
not
with
another
Paschal
Lamb
,
but
onely
with
voluntary
Peace-offerings
;
and
by
this
means
they
kept
that
Feast
of
Unleavened-bread
seven
dayes
,
and
seven
dayes
,
with
joy
,
2
Chr.
30.
22
,
23.
2
Chr.
30.
22
,
23.
10
God
honoured
the
seventh
day
by
instructing
Joshua
how
to
subdue
the
City
Jericho
by
the
divine
art
of
Seven
,
he
directed
him
to
compasse
about
the
City
seven
dayes
with
the
Ark
of
Gods
presence
,
and
seven
Priests
must
go
before
the
Ark
,
having
seven
Trumpets
made
of
seven
Rams
horns
;
and
on
the
seventh
day
they
must
compasse
the
City
seven
times
;
and
at
the
seventh
time
the
seven
Priests
must
blow
with
their
seven
Trumpets
,
and
then
the
wall
of
the
City
should
fall
down
flat
,
Jos.
6.
4
,
5.
This
divine
Miracle
by
the
number
seven
,
was
doubtlesse
so
done
,
in
honor
of
the
first
famous
seventh
day
,
wherein
God
rested
from
all
his
works
,
when
he
had
made
the
Creation
perfect
and
intire
,
lacking
nothing
,
by
the
Redemption
and
Gubernation
of
the
Promised
Seed
.
11
It
is
not
without
a
divine
Allusion
to
the
seventh
day
that
the
Golden
Candlestick
was
framed
into
seven
branches
,
yea
all
the
particulars
of
it
were
so
contrived
,
that
when
they
are
exactly
counted
,
they
do
amount
to
just
six
sevens
,
as
the
Hebrew
Doctors
have
cast
them
;
and
they
say
that
this
number
is
so
necessary
,
that
if
it
did
but
fail
in
one
particular
,
it
failed
in
all
.
See
Ains.
in
Exod.
25.
31.
And
accordingly
,
if
it
be
but
regarded
,
the
sixth
day
and
the
seventh
day
have
the
most
famous
stories
belonging
unto
them
that
are
in
all
the
Bible
.
12
The
number
seven
is
made
famous
by
the
Holy
Ghost
in
the
Mystical
Revelation
(
which
Christ
commanded
the
Apostle
John
to
write
for
the
use
and
benefit
of
his
Redeemed
servants
)
to
the
end
of
the
world
.
There
the
Vision
of
the
seven
Golden
Caandlesticks
represented
the
seven
Churches
of
Asia
,
and
to
the
said
seven
Churches
there
doth
belong
seven
Stars
,
and
seven
Angels
;
there
are
also
seven
Angels
with
seven
Trumpets
,
and
seven
Angels
with
seven
Incense
cups
of
wrath
,
pouring
out
seven
plagues
;
there
are
also
seven
Thunders
uttering
seven
voyces
,
and
a
Book
with
seven
Seals
;
there
are
also
seven
Spirits
,
seven
Horns
,
and
seven
Eyes
,
Rev.
5.
On
the
contrary
,
there
is
given
to
the
Dragon
seven
Heads
,
and
seven
Crowns
,
Rev.
12.
3.
and
the
seven
Heads
are
the
seven
Mountains
,
Rev.
17.
9.
and
there
are
also
seven
Kings
,
&c.
Can
all
these
particulars
be
without
any
allusion
to
the
first
famous
seventh
day
?
I
suppose
that
no
advised
Expositor
dares
affirm
the
contrary
.
2
I
come
now
to
the
second
thing
to
be
marked
touching
the
2
Divers
〈◊〉
persons
of
rare
eminency
in
Scripture
are
marked
cut
by
the
number
7
▪
in
an
honorable
remembrance
of
the
first
famous
seventh
day
number
Seven
,
namely
,
that
God
hath
marked
out
many
holy
men
of
special
note
by
the
number
seven
in
an
honourable
remembrance
of
the
first
famous
seventh
day
.
1
Henoc
is
noted
by
the
Holy
Ghost
,
to
be
a
Prophet
,
and
to
be
the
seventh
from
Adam
,
Jude
v.
14.
He
was
rare
in
the
faith
of
Christ
,
Heb.
11.
5.
and
he
was
by
the
mighty
power
of
God
taken
away
from
the
wicked
Apostate
world
(
because
they
were
not
worthy
of
him
)
when
he
was
Three
hundred
sixty
five
yeers
old
,
Gen.
5.
23.
just
answerable
to
the
dayes
of
the
yeer
(
according
to
the
course
of
the
Sun
)
and
as
he
was
the
seventh
Patriarch
,
so
when
he
was
taken
away
,
there
remained
seven
Patriarchs
alive
as
witnesses
of
his
Translation
:
And
by
his
name
it
is
evident
that
his
Father
did
at
his
Birth
dedicate
him
to
God
,
in
opposition
to
those
Apostate
times
;
for
the
impiety
of
those
dayes
is
noted
out
to
our
hand
by
the
Prophecie
of
Enoch
in
Jude
v.
14
,
15.
Behold
(
saith
he
)
the
Lord
cometh
with
thousands
of
his
Saints
,
to
give
Jude
14
,
15
judgement
upon
all
men
,
and
to
rebuke
all
the
ungodly
among
them
of
all
their
wicked
deeds
which
they
have
impiously
committed
,
and
of
all
their
wicked
speakings
which
wicked
sinners
have
spoken
against
him
.
The
horrible
impiety
of
those
days
is
also
noted
out
unto
us
by
the
wicked
tyrannical
speeches
of
Lamech
and
Cain
in
Gen.
4.
23
,
24.
and
Gen.
4.
23
,
24
Job
22.
25
2
Pet.
2.
5
their
impiety
and
wicked
speakings
is
also
noted
out
unto
us
by
Job
22.
15.
and
by
Peter
,
for
he
calls
them
the
world
of
the
ungodly
,
2
Pet.
2.
5.
Obj.
Here
it
may
be
demanded
,
how
it
can
be
proved
that
Enoch
did
Propbesy
,
that
the
wicked
world
should
be
drowned
by
a
deluge
?
Ans.
Jude
saith
,
that
Enoch
did
Prophesy
,
saying
,
Behold
,
the
Lord
cometh
with
thousands
of
his
Saints
,
to
give
judgement
upon
all
men
;
and
what
other
Judgement
did
come
in
general
upon
all
men
,
but
the
floud
?
Secondly
,
His
Prophecy
that
God
would
destroy
the
wicked
World
by
a
Floud
,
is
briefly
,
and
yet
plainly
enough
declared
in
the
name
which
he
gave
to
his
Son
at
his
birth
,
for
he
called
him
,
Meth-u-shelach
,
which
in
English
sounds
thus
;
Meth
hee
dyeth
(
or
when
this
Childe
dyeth
)
[
U
]
then
,
Shelah
he
sendeth
,
or
,
God
sendeth
;
and
what
else
did
God
send
but
the
Judgement
threatned
upon
all
men
in
general
(
as
I
noted
above
)
and
what
judgement
was
that
,
but
the
floud
?
This
famous
Prophet
is
called
the
seventh
from
Adam
,
doubtlesse
in
an
Honourable
remembrance
of
the
first
famous
seventh
day
;
Moses
saith
,
He
walked
with
God
,
Gen.
5.
24.
but
the
Apostle
Gen.
5.
24
Heb.
11.
5
doth
thus
expound
it
,
He
pleased
God
,
Heb.
11.
5
,
6.
for
when
hee
offered
sacrifice
he
looked
to
Christ
the
true
Sacrifice
which
only
pleaseth
God
,
Mat.
3.
17.
and
in
the
course
of
his
life
he
walked
in
obedience
to
Gods
will
.
Secondly
,
Eber
was
the
seventh
from
Enoch
,
he
was
another
rare
man
for
grace
and
godlinesse
,
for
he
kept
the
faith
at
the
building
of
the
Tower
of
Babel
,
when
all
the
other
Families
of
Noah
did
Apostatise
,
therefore
God
hath
honoured
his
memonial
in
a
double
respect
.
1
In
communicating
unto
him
the
spirit
of
Prophecy
as
well
as
he
had
done
to
Enoch
,
as
we
may
gather
by
the
name
which
he
gave
his
Son
at
the
building
of
Babel
,
for
it
is
said
,
that
hee
called
his
Son
Peleg
,
and
the
reason
is
added
,
because
in
his
days
the
earth
was
divided
,
Gen.
10.
25.
Now
he
that
could
give
his
Son
Gen.
10.
2●
.
such
a
name
as
to
declare
such
an
event
,
must
needs
be
a
Prophet
;
and
by
this
wee
may
certainly
know
that
he
preached
to
the
builders
of
Babel
,
that
though
they
had
high
imaginations
to
build
a
Tower
whose
top
might
reach
unto
Heaven
,
that
they
might
in
a
near
distance
worship
the
Sun
,
Moon
,
and
Starres
,
thinking
thereby
to
get
themselves
another
Sem
,
or
name
,
for
now
they
had
rejected
Sems
Tents
,
and
had
removed
themselves
(
from
Canaan
where
Sem
and
Eber
lived
)
into
Babylon
,
in
despite
of
Sem
,
who
had
the
promise
of
the
blessed
Seed
to
come
from
his
Ioyns
;
therefore
the
Prophet
Eber
did
tell
them
,
that
for
that
impiety
and
Apostacy
God
would
confound
their
Language
,
and
scatter
them
upon
the
face
of
the
earth
,
and
in
memory
of
that
Prophecie
he
called
his
Son
Peleg
,
and
truly
hee
must
needs
be
a
rare
Sabbath-keeper
,
that
kept
the
faith
when
all
the
rest
of
Noahs
family
fell
away
.
2
God
hath
honoured
Ebers
memorial
in
another
respect
,
namely
in
that
all
the
Nations
of
the
Jews
are
called
Ebrews
after
his
name
,
Gen.
14.
13.
Gen.
39.
14
,
17.
and
it
seems
to
mee
that
his
constant
abode
was
in
the
Land
of
Canaan
,
because
the
Land
of
Canaan
is
called
the
Land
of
the
Ebrews
long
before
the
Jews
came
out
of
Aegypt
to
dwell
there
,
Gen.
40.
15.
And
secondly
,
because
his
great
Grand-father
Sem
(
who
was
the
King
of
Salem
in
the
Land
of
Canaan
)
is
called
the
Father
of
all
the
Sons
of
Eber
,
Gen.
10.
21.
Sem
was
the
Father
of
many
other
Families
Gen.
10.
21
besides
Ebers
,
but
for
some
special
reason
(
namely
,
of
their
Co-habitation
)
Ebers
Sons
are
called
Sems
Sons
,
for
Sem
is
called
the
father
of
them
;
which
I
conceive
is
to
note
out
unto
us
that
Eber
was
a
close
cohabiter
and
familiar
with
Sem
in
the
faith
of
Christ
,
when
all
the
other
Families
did
Apostatise
,
and
depart
from
them
to
Babylon
to
worship
new
gods
.
Master
Broughton
saith
,
That
the
Hebrew
Tongue
remained
only
in
the
faithful
of
Ebers
House
after
the
building
of
Babel
,
and
in
them
is
continued
the
name
of
Ebrews
,
as
perpetually
opposite
to
the
builders
of
Babel
,
to
whom
Eber
preached
,
that
their
tongues
should
be
divided
,
Prin.
Posit
.
p.
3.
3
Isaac
was
the
seventh
from
Eber
;
his
faith
is
famous
,
in
his
ready
obedience
to
be
sacrificed
,
for
he
was
at
that
time
in
the
prime
of
his
strength
,
because
he
carried
all
the
Wood
for
the
Burnt-offering
up
the
Hil
,
Gen.
22.
6.
and
therefore
he
might
wel
be
Gen.
22.
6.
about
thirty
three
years
of
age
when
he
went
with
his
Father
Abraham
up
to
the
Mount
of
Moriah
to
be
sacrifised
,
and
therefore
also
he
was
able
by
strength
of
Nature
,
if
he
had
been
unwilling
to
be
bound
,
to
have
withstood
his
aged
Father
,
who
was
now
one
hundred
and
thirty
three
years
old
,
and
therefore
he
was
in
the
declining
of
his
Natural
strength
;
and
he
might
the
more
easily
have
withstood
his
aged
Father
,
because
they
two
were
alone
,
and
none
there
to
help
Abraham
.
And
now
seeing
Abrahams
faith
is
recorded
to
be
famous
,
in
that
he
did
so
readily
obey
Gods
command
,
not
sparing
to
sacrifise
his
only
Son
at
his
command
,
Isaacks
saith
is
therewithall
recorded
to
be
no
lesse
famous
,
in
that
he
was
so
cheerfully
willing
to
be
bound
,
and
to
be
sacrifised
;
they
both
knew
that
God
was
able
to
raise
him
up
again
from
the
dead
,
Heb.
11.
19.
Heb.
11.
19
and
thus
God
made
his
obedience
to
be
a
sweet
typical
resemblance
,
not
only
of
the
free
and
voluntary
,
but
also
of
the
actual
obedience
of
Jesus
Christ
,
to
make
his
Soul
a
sacrifice
for
our
sins
,
Es.
53.
10.
Es.
53.
10
4
Moses
was
the
seventh
from
Abraham
,
by
no
lesse
rare
Providence
of
God
than
Enoch
was
the
seventh
from
Adam
.
5
Joshua
was
the
seventh
from
his
Grand-father
Ephraim
,
and
David
was
the
seventh
son
of
Jesse
.
6
Judah
was
the
seventh
Patriarch
,
as
the
Hebrew
Doctors
do
in
this
order
count
him
.
First
,
Abraham
;
second
,
Isaac
;
third
,
Jacob
;
fourth
,
Ruben
;
fifth
,
Simeon
;
sixth
,
Levie
;
seventh
,
Judah
;
and
in
this
respect
the
Hebrew
Doctors
do
compare
him
to
the
first
seventh
day
.
Secondly
,
In
another
respect
they
do
compare
him
to
the
fourth
Commandement
,
namely
,
as
he
was
the
fourth
Son
of
Israel
,
and
so
both
these
ways
they
do
make
his
memorial
Honourable
by
their
allusion
to
the
first
famous
seventh
day
.
See
Ains.
in
Gen.
49.
12.
7
Bazaliel
the
Master-work-man
of
the
Lords
Tabernacle
was
the
seventh
from
Judah
,
as
it
is
evident
by
his
Genealogie
in
2
Chro.
2.
5
,
9
,
18
,
19
,
20.
In
all
these
holy
Persons
the
providence
of
God
ought
to
be
sweetly
considered
;
for
it
doth
manifestly
call
to
our
remembrance
the
famousnesse
of
the
first
seventh
day
,
by
his
disposing
of
great
matters
,
and
gracious
,
most
often
by
sevens
.
3
God
hath
framed
many
parts
and
parcels
of
the
Scripture
3
There
are
several
parcels
of
the
Scripture
Chronologie
that
are
f●amed
to
the
number
seven
,
in
an
Honourable
remembrance
of
the
first
famous
seventh
day
.
Levit.
25.
4
Chronologie
to
the
number
seven
,
doubtlesse
in
an
Honourable
remembrance
of
the
first
famous
seventh
day
.
1
When
Gods
people
neglected
the
holy
Sabbath
,
and
prophaned
the
holy
Rest
of
it
,
then
God
did
threaten
to
punish
them
with
Sabbatical
years
of
punishment
,
as
in
the
Captivity
of
Babylon
with
ten
times
seven
years
Captivity
,
that
the
Land
might
rest
and
enjoy
her
Sabbaths
all
the
time
it
lay
desolate
,
2
Chron.
36.
with
Ier.
25.
&
Levit.
26.
and
is
it
not
a
manifest
allusion
to
the
first
famous
seventh
day
,
in
that
God
doth
call
sevens
of
years
Sabbaths
of
years
,
Levit.
25.
4.
and
threaten
them
with
Sabbatical
years
of
punishment
,
for
prophaning
the
rest
of
the
holy
Sabbath
?
2
At
the
just
end
of
these
seventy
years
Daniel
hath
annexed
a
Sabbatical
Chronicle
,
which
doth
notably
lead
on
,
not
only
the
Sabbatical
years
of
rest
,
but
even
the
weekly
Sabbaths
also
unto
the
death
and
burial
of
Christ
,
Dan.
9.
24.
for
,
1
Christ
dyed
for
our
Redemption
,
and
rose
again
for
our
Justification
in
a
Sabbatical
Jubilee
,
even
in
the
twenty
eighth
Jubilee
,
and
from
the
liberties
of
the
Jubilee
the
ancient
Hebrew
Doctors
did
fore-see
,
and
know
,
and
say
,
That
the
Divine
Majesty
will
be
to
Israel
in
a
Iubilee
,
Freedome
,
Redemption
,
and
Finisher
of
Sabbaths
.
See
H.
Bro.
in
Sinai
Sight
,
2560.
and
in
Req
.
of
Consent
,
p.
13.
2
Daniel
by
his
Sabbatical
Chronicle
doth
also
lead
on
the
weekly
Sabbaths
to
the
death
and
burial
of
Christ
;
for
First
,
Christ
dyed
on
the
first
day
of
the
feast
of
unleavened
Bread
,
which
Iohn
calls
a
High
Sabbath
,
Ioh.
19.
31.
and
Secondly
,
on
the
next
day
,
which
was
the
weekly
Sabbath
,
or
seventh
day
,
his
Body
rested
all
that
day
in
his
Grave
,
and
his
Soul
in
Heaven
,
for
as
soon
as
he
had
finished
the
Work
that
God
gave
him
to
do
,
hee
rested
from
all
his
Works
on
the
seventh
day
,
as
God
did
from
his
Heb.
4.
10
own
on
the
first
seventh
day
.
3
He
rose
again
from
the
dead
on
the
third
day
,
for
Christ
did
fore-tel
this
to
his
Disciples
,
that
on
the
third
day
hee
should
be
perfected
,
Luke
13.
32.
for
as
soon
as
he
had
performed
Luke
13.
32
Mat.
12.
40
his
propitiatory
Sacrifice
,
or
his
sacrifice
of
Attonement
,
by
which
the
Devils
Head-plot
was
broken
,
he
was
declared
by
his
Resurrection
to
have
made
a
perfect
Conquest
over
Satan
,
and
a
perfect
Attonement
with
God
his
Father
for
mans
Redemption
;
and
this
day
of
his
Resurrection
was
the
first
day
of
the
week
by
Paul
,
but
John
calls
it
,
the
Lords
Day
,
because
in
it
Christ
rose
from
the
Dead
,
as
an
absolute
Lord
and
Conqueror
of
Satans
Head-plot
;
and
therefore
now
seeing
his
Death
was
declared
to
be
a
perfect
sacrifice
of
Attonement
.
God
made
him
both
Lord
and
Christ
,
and
thereupon
Christ
hath
ordained
that
day
to
bee
the
day
of
his
publick
Worship
in
the
place
of
the
seventh
day
,
to
the
end
of
the
world
.
Thus
have
I
declared
the
first
seventh
day
to
be
made
famous
and
honourable
by
three
several
sorts
of
instances
that
have
relation
to
Gods
resting
,
and
to
Mans
resting
on
the
seventh
day
,
in
relation
to
the
work
of
our
Redemption
by
the
promised
Seed
.
CHAP.
XIII
.
Proving
,
That
though
Christ
hath
abolished
the
seventh
day
by
his
death
,
yet
that
he
hath
not
left
the
day
of
his
publick
Worship
Arbitrary
to
particular
Churches
,
to
appoint
what
day
they
please
in
the
place
of
the
seventh
day
,
as
some
unadvised
Protestants
do
affirm
.
I
Have
already
shewed
you
,
that
God
blessed
the
seventh
day
and
sanctified
it
,
because
that
in
it
he
rested
from
all
his
works
that
belonged
either
to
the
heavenly
or
the
earthly
Host
,
and
that
his
finishing
Act
lay
in
this
,
namely
,
in
ordaining
the
Seed
of
the
Woman
to
break
the
Devils
Head-plot
,
and
when
that
Head-plot
was
broken
then
God
rested
,
and
was
refreshed
,
and
then
also
he
sanctified
the
outward
rest
of
the
seventh
day
,
to
be
a
sign
both
of
Gods
rest
,
and
of
Mans
rest
on
the
Seed
of
the
Woman
;
as
soon
therefore
as
the
Seed
of
the
Woman
had
broken
the
Devils
Head-plot
,
by
his
propitiatory
sacrifice
of
Attonement
,
the
holy
rest
of
the
seventh
day
must
cease
,
as
it
was
a
type
or
sign
of
that
which
is
now
performed
.
But
yet
withall
I
pray
remember
what
I
have
said
upon
the
word
Sanctified
,
namely
,
that
thereby
God
commanded
fallen
Man
to
set
apart
the
seventh
day
for
a
double
use
;
1.
As
the
sanctified
time
of
that
Worship
wherewith
he
had
blessed
the
seventh
day
;
and
,
2.
As
a
sanctified
sign
;
in
this
last
respect
the
seventh
day
is
abolished
by
the
death
of
Christ
;
but
in
the
first
respect
,
namely
as
it
was
set
apart
for
so
much
time
to
be
imployed
in
the
exercise
of
such
Ordinances
both
publick
and
private
,
as
God
had
blessed
the
seventh
day
withall
,
so
it
must
continue
,
namely
,
the
seventh
part
of
time
according
to
the
days
of
the
Week
,
in
a
constant
succession
to
the
first
seventh
day
to
the
end
of
the
world
.
And
indeed
the
seventh
part
of
time
cannot
bee
translated
to
any
other
day
of
the
Week
,
but
to
the
next
day
after
the
seventh
day
;
for
if
it
had
been
translated
to
any
other
day
,
God
should
have
been
a
loser
of
his
seventh
part
of
sanctified
time
,
there
would
have
been
a
vacuum
in
the
revolution
of
the
seventh
part
of
time
,
at
least
in
the
first
translation
of
it
to
any
other
day
but
the
first
day
of
the
Week
,
and
so
the
roundnesse
of
the
seventh
part
of
time
would
have
been
spoiled
,
which
must
no●
be
admitted
;
for
as
God
did
not
allow
lesse
than
six
parts
of
the
Week
for
Mans
civil
imployments
,
so
neither
will
he
have
lesse
time
for
his
publick
worship
than
he
appointed
at
first
.
Therefore
it
would
have
been
a
great
dishonour
to
Christ
,
who
is
made
of
God
to
be
both
the
Lord
of
his
Church
,
and
the
Lord
of
the
Sabbath
,
if
he
had
left
the
day
of
his
publick
Worship
arbitrary
to
each
particular
Church
,
to
transferre
it
to
what
day
they
pleased
;
A
man
may
with
as
good
reason
affirm
,
That
Christ
hath
left
the
outward
Form
of
his
publick
Worship
arbitrary
to
each
particular
Church
,
as
affirm
,
That
he
hath
left
the
day
of
his
publick
Worship
arbitrary
;
there
is
as
much
reason
for
the
one
as
for
the
other
;
for
Jesus
Christ
by
his
death
hath
made
as
much
alteration
in
the
second
Commandement
,
in
respect
of
his
outward
Worship
,
as
in
the
fourth
Commandement
,
in
respect
of
the
change
of
the
day
.
Secondly
,
the
very
order
of
the
Ten
Commandements
doth
plainly
tell
us
,
that
all
Gods
publick
Worship
(
which
is
fully
comprehended
in
the
second
Commandement
)
must
have
a
publick
day
appointed
by
God
himself
,
for
the
constant
exercise
of
his
said
publick
Worship
;
and
consequently
it
follows
,
that
as
soon
as
Christ
had
abolished
the
seventh
day
by
his
death
,
he
being
the
Lord
of
his
Church
,
and
the
Lord
of
the
Sabbath
,
must
establish
another
certain
day
in
the
place
of
the
seventh
day
to
the
end
of
the
world
,
without
any
intermission
or
losse
of
time
.
The
order
of
the
four
Commandements
of
the
first
Table
,
lyes
thus
.
1
The
first
Commandement
doth
injoyn
us
to
worship
the
true
God
alone
,
in
Unity
and
Trinity
,
with
the
whole
inward
man
.
2
The
second
Commandement
doth
injoyn
us
to
worship
the
true
God
with
all
such
outward
worship
as
he
had
commanded
at
that
present
,
or
should
command
afterwards
.
3
The
third
Commandement
doth
injoyn
us
to
worship
God
in
a
holy
manner
,
both
publickly
and
privately
,
and
with
outward
reverence
,
as
well
as
inward
.
4
The
fourth
Commandement
doth
injoyn
us
to
observe
the
seventh
day
,
not
onely
as
a
sanctified
sign
,
but
also
as
the
sanctified
time
of
that
worship
wherewith
God
had
blessed
the
seventh
day
;
as
soon
therefore
as
Christ
the
Seed
of
the
Woman
had
accomplished
that
work
of
breaking
the
Devills
Head-plot
,
by
his
Propitiatory
Sacrifice
,
the
seventh
day
,
in
regard
it
was
a
sanctified
sign
,
must
cease
;
but
as
it
was
the
sanctified
time
of
Gods
publick
worship
,
so
it
must
not
cease
,
but
it
must
still
be
continued
,
or
else
Gods
publick
worship
must
suffer
losse
and
confusion
,
no
other
way
can
be
found
out
,
by
which
the
constant
solemnity
of
Gods
established
worship
may
be
continued
,
but
by
translating
the
seventh
day
to
the
next
day
;
for
by
that
means
onely
,
God
shall
still
have
the
seventh
part
of
time
for
his
publick
worship
,
without
interruption
;
and
by
this
means
onely
the
twofold
manner
of
sanctifying
the
seventh
day
,
doth
attain
its
severall
ends
.
2
Let
it
be
a
little
further
inquired
into
,
To
what
end
did
God
command
all
his
publick
worship
in
the
second
Command
?
and
to
what
end
did
he
command
all
his
publick
worship
to
be
reverently
performed
in
the
third
Command
,
if
the
day
of
his
publick
worship
in
the
fourth
Command
be
wholly
obliturated
?
3
Consider
,
that
the
command
of
Christ
is
that
all
his
publick
worship
must
be
done
decently
and
in
order
,
1
Cor.
14.
and
seeing
he
doth
require
that
the
meanest
circumstances
of
his
worship
be
done
decently
and
in
order
,
no
doubt
but
he
hath
taken
order
that
the
main
things
of
his
publick
worship
should
be
done
decently
and
in
order
,
and
that
cannot
be
without
some
publick
day
be
uniform
.
But
if
Christ
Jesus
hath
left
the
day
of
his
publick
worship
abitrary
to
his
particular
Churches
,
they
will
hardly
agree
upon
a
way
of
decency
,
especially
in
respect
of
the
solemnity
of
time
,
doubtlesse
they
will
appoint
several
dayes
of
the
week
as
every
Church
shall
think
best
for
their
own
conveniencies
;
yea
it
may
be
that
some
particular
Churches
may
grow
so
corrupt
,
that
they
may
think
one
day
in
a
month
sufficient
,
and
others
may
think
one
day
in
two
or
three
months
sufficient
for
Gods
publick
worship
;
and
who
can
prevent
such
disorders
as
these
,
if
Jesus
Christ
hath
not
established
a
standing
day
?
There
are
some
that
professe
Christianity
that
think
that
Jesus
Christ
hath
not
established
a
certain
publick
day
in
place
of
the
seventh
day
;
and
therefore
they
do
still
hold
the
Jewish
Sabbath
,
together
with
the
Lords
day
;
As
for
example
,
The
Melchites
or
Syrians
(
who
are
esteemed
for
number
to
be
the
greatest
Sect
of
Christians
in
the
Orient
)
these
do
confound
the
day
of
Gods
publick
worship
;
for
they
,
and
the
Maronites
their
neighbours
,
do
observe
the
Jewish
Sabbath
,
as
solemnly
as
the
Lords
day
.
See
Brerewood
in
his
Inquiries
,
p.
129.
And
the
Habbissines
of
Ethiopia
,
who
are
another
large
Territory
of
Christians
,
they
also
do
reverence
the
Jewish
Sabbath
equal
to
the
Lords
day
.
See
Brerewood
,
p.
155.
But
blessed
be
God
that
hath
given
the
Churches
of
Europe
a
cleerer
understanding
of
his
will
touching
the
day
of
his
publick
worship
,
and
yet
notwithstanding
,
it
is
also
much
to
be
lamented
,
that
some
Christians
do
not
onely
hold
the
seventh
day
to
be
abolished
,
but
also
that
Christ
Jesus
hath
not
established
any
publick
day
in
the
place
of
the
old
.
But
let
me
reason
a
little
further
,
Can
any
man
that
is
well
acquainted
with
the
order
of
the
Commandements
of
the
first
Table
,
think
that
Christ
(
who
blessed
the
seventh
day
with
several
Ordinances
for
the
good
of
faln
man
,
and
that
sanctified
that
day
for
the
exercise
of
the
said
Ordinances
)
should
now
obliturate
that
Commandement
,
and
sanctifie
no
day
at
all
for
the
exercise
of
his
said
Ordinances
?
Can
any
man
think
that
Christ
should
now
after
his
death
,
be
so
far
unlike
to
his
first
pattern
?
Surely
me
thinks
none
should
be
so
inconsiderate
.
The
holy
Rest
of
the
seventh
day
as
it
was
a
typical
sign
,
so
I
grant
it
to
be
abolished
,
but
not
without
any
other
in
the
place
of
it
,
but
by
way
of
exchange
for
the
next
day
;
And
this
the
blessed
Martyr
Stephen
doth
explain
to
be
the
truth
;
for
when
he
was
accused
for
affirming
that
Jesus
of
Nazareth
should
destroy
the
holy
place
,
and
change
the
Customes
that
Moses
had
delivered
unto
them
,
Act.
6.
14.
his
false
witnesses
did
affirm
this
word
Act
6.
14.
Change
against
Stephen
,
as
if
it
had
been
an
odious
heresie
to
say
so
;
but
how
doth
Stephen
answer
to
this
Accusation
?
Doth
he
deny
it
?
No
,
he
doth
acknowledge
it
to
be
a
truth
in
it self
,
and
therefore
in
his
Oration
to
the
High
Synedrion
,
he
doth
confirm
this
to
be
a
truth
,
by
saying
thus
to
them
;
Solomon
built
him
a
house
,
Howbeit
the
most
High
dwelleth
not
in
Temples
made
with
hands
,
as
saith
the
Prophet
(
in
Es.
66.
1.
)
What
house
will
ye
build
for
me
,
saith
the
Lord
,
or
what
place
is
it
that
I
should
rest
in
,
Hath
not
my
hand
made
all
these
things
?
Act.
7.
47.
to
50.
with
these
words
Stephen
doth
conclude
his
Oration
.
In
these
words
he
doth
reprove
the
High
Act.
7.
47.
Synedrion
,
because
of
their
obstinate
opposing
the
former
Doctrine
;
for
his
Doctrine
tended
to
prove
that
God
would
not
rest
locally
in
a
Temple
made
with
mans
hands
,
and
so
consequently
,
not
in
any
other
outward
signs
,
implying
,
that
God
would
onely
rest
in
Christ
the
true
Temple
,
whom
they
had
flain
.
His
false
accusers
did
repeat
(
though
at
unawares
)
and
as
it
were
translate
the
words
of
the
Angel
Gabriel
in
Dan.
9.
26
,
27.
Dan.
9.
26
,
27.
namely
,
that
the
Messiah
should
by
his
death
destroy
the
City
and
Sanctuary
,
and
cause
Sacrifice
and
Oblation
to
cease
;
and
this
very
thing
in
true
effect
Stephen
had
taught
,
namely
,
that
Jesus
of
Nazareth
should
destroy
the
holy
place
,
and
change
the
Customes
that
Moses
had
delivered
,
and
so
consequently
change
the
Sabbath
;
and
the
Lord
from
heaven
did
justifie
Stephen
for
this
speech
,
even
in
the
face
of
the
High
Synedrion
;
for
as
he
looked
stedfastly
into
heaven
,
he
saw
the
glory
of
God
,
and
Jesus
standing
at
the
right
hand
of
God
;
And
as
he
avouched
this
before
them
all
,
Act.
7.
55
,
56.
they
that
sate
in
the
Council
looked
Act.
6.
15.
Act.
7.
55.
stedfastly
on
him
,
and
saw
his
face
as
the
face
of
an
Angel
,
Act.
6.
15.
And
this
doth
evince
,
that
as
Stephen
did
justifie
his
Doctrine
by
the
words
of
the
Angel
Gabriel
,
so
God
did
justifie
him
by
making
his
face
to
shine
before
the
Council
,
as
the
countenance
of
the
Angel
Gabriel
,
by
which
miraculous
glory
in
his
countenance
the
Council
might
have
seen
that
his
Doctrine
was
warranted
by
the
words
of
the
Angel
Gabriel
.
Stephen
affirmed
that
which
his
false
witnesses
affirmed
against
him
as
a
blasphemous
thing
,
that
Jesus
of
Nazaret
should
change
the
Customes
of
Moses
:
Hence
I
reason
thus
,
If
Jesus
should
do
it
,
then
he
did
not
leave
it
to
be
done
in
an
arbitrary
way
by
the
discretion
of
particular
Churches
;
But
Jesus
himself
did
it
.
Mark
the
phrase
of
speaking
;
Jesus
of
Nazaret
shall
change
the
That
Christ
Jesus
made
three
main
changes
in
the
ten
Commandements
.
Customes
of
Moses
:
And
it
is
also
observable
,
that
Jesus
of
Nazaret
did
make
three
main
changes
in
the
ten
Commandements
,
two
in
the
outward
form
of
his
publick
worship
contained
in
the
second
Commandement
,
and
one
touching
the
day
of
his
publick
worship
in
the
fourth
Commandement
.
1
He
changed
Circumcision
and
all
typical
purifyings
(
which
were
commanded
in
the
second
Commandement
)
into
the
Sacramental
Seal
of
Baptism
.
2
He
changed
the
Passeover
,
and
all
typical
Sacrifices
,
which
were
also
commanded
in
the
second
Commandement
,
into
the
Sacramental
Seal
of
the
Lords
Supper
.
3
He
changed
the
seventh
day
as
it
was
a
typical
sign
,
by
translating
it
to
the
first
day
of
the
week
,
wherein
Christ
rose
as
a
Lord
and
Conqueror
of
Satans
Head-plot
,
for
the
day
of
his
publick
worship
,
as
the
seventh
day
was
at
first
.
And
the
Apostle
Paul
doth
reason
much
after
the
same
manner
as
Stephen
did
;
If
(
saith
he
)
the
Priesthood
be
changed
,
there
must
Heb.
7.
12.
of
necessity
be
a
change
of
the
Law
,
Heb.
7.
12.
but
the
Priesthood
is
changed
(
for
Christ
was
not
of
the
Tribe
of
Levie
,
but
of
Judah
,
neither
was
he
made
a
High-priest
by
man
according
to
the
Law
of
the
carnal
Commandement
,
but
(
by
God
)
after
the
power
of
endlesse
life
)
therefore
Christ
did
not
leave
it
to
the
power
of
his
particular
Churches
to
change
the
Ordinances
of
Moses
,
but
he
had
power
from
God
to
do
it
;
He
taketh
away
the
first
,
that
he
Heb.
9.
10.
might
establish
the
second
,
Heb.
9.
10.
that
is
to
say
,
Christ
onely
had
power
to
take
away
Sacrifices
,
and
all
the
other
Customes
of
Moses
,
that
so
he
might
ratifie
his
own
Sacrifice
in
the
place
of
them
all
,
and
therefore
for
the
memorial
of
his
Sacrifice
,
he
hath
now
ordained
two
Sacramental
Seals
,
which
he
hath
annexed
to
the
preaching
of
his
Gospel
;
the
one
he
hath
appointed
as
a
Sacrament
of
initiation
to
his
Church
,
and
the
other
as
a
Sacrament
of
confirmation
to
all
beleevers
:
And
therefore
Christ
Jesus
hath
not
now
tyed
his
publick
worship
,
neither
to
typical
persons
,
nor
to
typical
places
,
nor
to
typical
dayes
and
times
,
for
by
his
death
he
hath
ended
all
the
Types
of
his
Death
;
and
he
hath
changed
the
Priest-hood
of
Levie
into
the
number
of
the
Elect
,
Jer.
33.
18
,
21
,
22.
and
the
typical
place
of
his
worship
into
particular
Churches
,
and
into
godly
hearts
,
saying
,
In
every
place
Incense
Mal.
1.
11.
shall
be
offered
to
my
Name
,
Mal.
1.
11.
Joh.
4.
23.
Act.
10.
35.
And
thirdly
,
he
hath
changed
all
the
typical
Sabbaths
of
Moses
into
the
Lords
day
;
for
though
the
Sabbath
was
first
given
to
Adam
,
the
very
next
day
after
his
Creation
and
Fall
;
yet
as
the
holy
rest
of
it
was
a
typical
sign
,
so
it
must
be
reckoned
among
the
Customes
of
Moses
,
as
well
as
Circumcision
was
,
for
(
though
at
the
first
,
Circumcision
was
given
to
Abraham
long
before
Moses
,
yet
)
it
is
reckoned
among
the
Customes
of
Moses
,
because
he
wrote
first
of
it
as
it
was
a
typical
sign
;
So
in
like
sort
,
though
the
Sabbath
was
first
given
to
Adam
as
a
typical
sign
,
yet
it
is
reckoned
among
the
Customes
of
Moses
,
because
he
first
wrote
of
it
as
a
typical
sign
,
Exod.
31.
13.
&c.
and
also
Moses
doth
reckon
it
among
all
the
other
Festival
Sabbaths
,
in
Lev.
23.
therefore
it
must
be
abolished
by
the
death
of
Christ
,
as
well
as
all
the
other
typical
Customes
of
Moses
,
by
changing
it
into
the
Lords
day
,
Col.
2.
16
,
17.
Gal.
4.
10.
Act.
21.
21.
Conclusion
from
the
Premises
.
That
it
is
not
in
the
power
of
any
particular
Church
,
or
Churches
,
to
make
this
change
;
Christ
onely
hath
power
to
do
it
,
and
he
hath
done
it
,
as
he
is
the
Lord
of
the
Sabbath
,
and
the
Lord
of
his
Church
,
and
that
day
cannot
be
altered
by
any
Church
or
State
to
the
worlds
end
.
CHAP.
XIV
.
Proving
by
several
other
particular
grounds
,
That
Christ
himself
did
appoint
the
day
of
his
Resurrection
,
in
the
place
of
the
seventh
day
,
for
the
exercise
of
his
publick
worship
.
1
I
Do
not
mean
that
Christ
left
the
day
of
his
publick
worship
Reason
1
to
the
discretion
of
his
Apostles
,
to
appoint
what
day
they
thought
good
in
place
of
the
seventh
day
,
though
their
appointment
had
been
a
sufficient
warrant
for
us
,
knowing
by
what
spirit
they
were
guided
;
but
my
meaning
is
,
that
Christ
himself
did
appoint
the
day
,
and
therefore
in
the
day
of
his
Resurrection
he
did
use
means
to
assemble
his
Disciples
together
,
that
he
might
meet
with
them
,
and
declare
unto
them
the
things
that
appertained
to
the
Kingdome
of
God
;
he
first
appeared
to
Mary
Magdalen
,
and
at
her
second
coming
to
his
Sepulchre
,
he
bid
her
tell
his
Disciples
,
that
He
was
risen
from
the
dead
,
Joh.
20.
17.
18.
Then
he
appeared
unto
two
of
his
Disciples
as
they
went
from
Jerusalem
to
Emaus
,
Luke
24.
and
he
proved
his
Resurrection
to
them
from
the
Scriptures
,
and
opened
their
understandings
to
understand
what
he
said
;
and
this
he
did
to
draw
them
back
again
to
the
rest
of
the
Disciples
,
partly
that
they
might
testifie
the
certainty
of
his
Resurrection
,
and
partly
that
they
might
not
be
absent
from
the
Assembly
when
he
should
come
unto
them
,
to
instruct
them
further
concerning
his
Death
and
Resurrection
.
And
at
that
Assembly
he
also
opened
their
understandings
that
they
might
understand
the
Scriptures
which
he
alleged
,
for
he
said
unto
them
,
Thus
it
is
written
,
and
thus
it
behoved
Christ
to
suffer
,
and
to
rise
again
from
the
dead
the
third
day
,
Luke
24.
45
,
46.
I
grant
it
was
somewhat
late
in
the
evening
ere
Christ
came
unto
their
Assembly
;
but
yet
that
time
of
the
evening
is
plainly
called
the
same
first
day
of
the
week
,
Joh.
20.
19.
But
the
particular
Joh.
20.
19.
Scriptures
,
which
he
alleged
to
prove
his
Resurrection
,
are
not
recorded
,
neither
by
Luke
nor
John
;
but
yet
we
may
gather
by
consequence
,
that
when
he
spake
of
his
Death
and
Resurrection
,
he
might
well
speak
how
he
had
ended
all
Moses
Ceremonies
,
and
so
consequently
how
he
had
ended
the
typical
use
of
the
Sabbath
by
his
death
,
and
then
doubtlesse
he
would
nominate
some
other
day
in
the
place
of
it
,
for
the
use
of
his
publick
Worship
;
or
else
he
had
left
it
to
disorder
and
confusion
,
if
he
had
left
it
arbitrary
to
particular
Churches
.
2
As
soon
as
Christ
had
ended
all
his
instructions
concerning
Reas.
2
his
Death
and
Resurrection
,
he
appointed
another
meeting
on
that
day
seven-night
,
Joh.
20.
26.
and
it
is
evident
Joh.
20.
26
that
this
was
the
second
time
of
his
appearing
to
their
Assembly
,
because
the
next
time
after
this
is
called
the
third
time
,
Ioh.
21.
14.
I
confesse
,
if
it
can
be
proved
,
that
Christ
had
appeared
to
them
on
any
other
day
between
the
day
of
his
Resurrection
and
that
day
seven-night
,
then
his
appearing
on
that
day
seven-night
had
not
been
so
remarkable
;
but
seeing
hee
did
not
appear
any
more
unto
them
till
that
day
seven-night
,
it
strongly
argues
,
that
he
did
purposely
abstain
from
them
the
whole
week
,
to
declare
his
election
of
that
day
in
the
place
of
the
seventh
day
;
and
I
am
the
more
confirmed
in
the
truth
of
this
,
because
this
second
time
of
his
meeting
was
not
occasioned
by
any
Sabbatical
feast
of
the
Iews
,
for
the
last
day
of
the
feast
of
Unleavened
bread
(
which
was
a
chief
festival
Sabbath
)
was
past
two
days
before
this
second
meeting
,
and
none
of
the
festival
days
(
which
doubtlesse
his
Apostles
kept
)
was
any
occasion
of
his
meeting
with
them
sooner
than
the
same
day
seven-night
after
his
Resurrection
;
it
argues
therefore
that
this
Assembly
of
the
Apostles
and
Disciples
was
done
by
Christs
directions
;
and
Luke
doth
testifie
,
that
Christ
did
give
certain
Commandements
to
his
Apostles
after
his
Resurrection
,
being
seen
of
them
at
times
forty
days
,
and
speaking
that
which
appertained
to
the
Kingdome
of
God
,
Acts
1.
2
,
3.
now
what
those
Commandements
were
,
and
what
those
things
were
which
hee
spake
concerning
the
Kingdome
of
God
,
is
not
recorded
;
but
yet
it
may
be
collected
from
the
practise
of
the
Apostles
,
in
that
they
used
the
first
day
of
the
week
for
Gods
publick
Worship
in
Christian
Churches
,
that
Christ
did
command
them
to
observe
that
day
in
place
of
the
seventh
day
,
as
soon
as
they
were
separated
from
the
Iews
Synagogues
into
particular
Christian
Churches
;
and
we
may
the
rather
conceive
this
to
be
a
true
collection
,
because
he
did
at
this
present
give
unto
his
Apostles
a
new
Commission
to
preach
the
Gospel
,
Ioh.
20.
21
,
22.
and
the
Gospel
Joh.
2●
.
〈◊〉
was
preached
not
only
in
Synagogues
on
the
seventh
day
,
but
also
in
Christian
Churches
on
the
Lords
Day
;
yea
and
before
his
Ascension
he
did
again
command
them
,
to
Preach
and
Baptise
through
all
the
world
,
Matth.
28.
doubtlesse
therefore
seeing
he
ordained
Baptism
as
an
appendix
to
the
preaching
of
the
Gospel
,
and
as
a
badge
of
the
Christian
Faith
in
Christian
Churches
,
he
would
not
fail
to
appoint
a
solemn
day
(
seeing
he
had
abolished
the
seventh
day
by
his
death
)
in
which
day
his
command
of
Preaching
and
Baptising
was
ordinarily
to
be
performed
.
And
why
doth
Iohn
say
,
That
Christ
did
many
other
Signs
in
the
presence
of
his
Disciples
,
which
are
not
written
?
Joh.
21.
25.
but
to
teach
us
that
these
two
times
of
his
miraculous
appearing
to
his
Disciples
on
the
first
day
of
the
week
,
when
the
Doors
were
shut
,
are
written
,
that
we
might
beleeve
that
Jesus
is
the
Christ
the
Son
of
God
,
Ioh.
20.
30
,
31.
and
that
he
hath
not
only
abolished
the
seventh
day
by
his
Death
,
but
that
he
hath
also
established
his
Resurrection-day
in
the
place
thereof
,
in
which
he
arose
from
the
Dead
,
as
the
Lord
and
Conquerour
of
Satans
Head-plot
.
Obj.
You
say
,
That
the
second
time
of
Christs
appearing
was
the
same
day
seven-night
after
his
Resurrection
;
but
that
cannot
be
,
because
John
saith
it
was
eight
days
after
,
Joh.
20.
26.
Ans.
I
answer
,
When
Iohns
eight
days
come
to
bee
rightly
Joh.
20.
26
understood
,
it
will
appear
to
be
no
more
but
seven
nights
,
and
this
may
the
better
be
beleeved
,
because
the
Evangelist
Luke
doth
make
such
a
kind
of
reckoning
of
days
as
this
is
,
in
Luke
9.
28.
Luke
9.
28
there
he
saith
,
that
the
day
of
Christs
transfiguration
was
eight
days
after
his
former
Miracle
,
but
yet
in
proper
speaking
it
was
no
more
but
seven
nights
;
and
this
is
evident
,
because
Matthew
doth
make
the
said
space
of
time
to
be
but
six
days
,
Mat.
17.
1.
Mat.
17.
1
This
difference
must
thus
be
reconciled
;
Luke
counteth
into
the
number
of
his
eight
days
the
day
of
the
former
Miracle
,
and
the
day
of
the
latter
Miracle
,
wherein
Christ
was
transformed
;
but
Matthew
doth
not
reckon
,
neither
the
day
of
the
first
Miracle
,
nor
the
day
of
the
latter
Miracle
,
but
only
the
six
whole
days
that
came
between
them
;
so
that
if
you
will
account
Lukes
eight
days
by
nights
,
then
there
will
be
found
no
more
but
seven
nights
;
but
if
you
will
reckon
by
days
Artificial
,
then
if
you
take
a
part
of
the
day
wherein
the
first
Miracle
was
wrought
,
and
a
part
of
the
day
in
which
Christ
was
Transfigured
,
then
it
was
eight
dayes
,
but
still
it
was
but
seven
nights
.
In
like
sort
,
it
was
eight
dayes
from
Christs
first
appearing
to
his
next
appearing
,
as
John
speaketh
,
if
you
count
a
part
of
the
former
,
and
a
part
of
the
latter
day
into
the
number
,
but
if
you
account
it
by
nights
,
then
it
was
no
more
but
seven
nights
;
so
that
after
a
sort
it
was
eight
dayes
,
but
yet
in
true
account
of
dayes
natural
,
which
is
according
to
the
account
of
the
dayes
of
the
week
,
it
was
no
more
but
seven
nights
.
This
Interpretation
and
Reconciliation
hath
the
approbation
of
divers
learned
Divines
,
both
Ancient
and
Modern
,
and
none
will
oppose
it
but
peevish
persons
that
love
to
seek
a
knot
in
a
Bulrush
.
3
A
third
Reason
that
doth
perswade
me
that
Christ
hath
ordained
his
Resurrection-day
,
as
the
day
of
his
publick
worship
in
Reason
3
the
place
of
the
seventh
day
,
is
this
,
namely
,
because
he
made
choice
of
the
first
day
of
the
week
,
in
which
he
did
send
the
promise
of
the
Father
unto
his
Disciples
,
Luke
24.
49.
Joh.
15.
26.
Luke
24
49.
Act.
1.
4.
Act
2.
33.
For
when
the
day
of
Penticost
was
come
(
they
being
all
as
one
together
)
there
appeared
unto
them
cloven
Tongues
like
fire
,
and
it
sate
upon
each
of
them
,
Act.
2.
1.
This
day
of
Penticost
was
the
first
day
of
the
week
,
in
which
he
arose
from
the
dead
,
as
it
may
be
calculated
by
the
account
of
fifty
dayes
which
must
take
their
beginning
from
the
second
Sabbath
,
that
is
to
say
from
the
second
day
of
the
Feast
of
Unleavened-bread
(
or
from
the
morrow
after
the
first
Festival
day
,
Lev.
23.
15
,
16.
)
to
the
day
of
Penticost
,
Lev.
23
15
,
16.
Act.
2.
1.
so
named
of
fifty
dayes
,
Act.
2.
1.
In
the
first
Festival
Sabbath
Christ
was
crucified
,
the
morrow
after
was
the
Sabbath
,
or
seventh
day
,
in
which
he
lay
in
his
grave
;
thence
begins
the
reckoning
to
the
day
of
Penticost
.
Object
.
It
may
be
objected
,
that
Christ
appeared
with
the
promise
of
the
Father
to
his
Apostles
on
this
day
,
because
it
was
the
Festival
day
of
Penticost
,
rather
than
because
it
was
the
first
day
of
the
week
.
Ans.
I
answer
,
That
Christ
had
abolished
the
Command
for
the
use
of
all
Festival
Sabbaths
by
his
death
,
and
therefore
his
appearing
now
was
not
in
honour
of
that
Festival
Sabbath
,
but
it
was
purposely
because
this
day
was
the
first
day
of
the
week
in
which
he
arose
as
a
Lord
and
Conqueror
of
Satans
Head-plot
,
and
because
he
had
now
ordained
it
as
the
day
of
his
publick
worship
in
the
place
of
the
seventh
day
,
and
in
that
respect
also
he
made
choice
of
this
day
to
gift
them
with
the
immediate
gift
of
Tongues
,
for
the
more
speedy
spreading
of
the
Gospel
all
the
world
over
,
on
the
first
day
of
the
week
,
as
the
constant
standing
day
of
his
publick
worship
.
I
conclude
therefore
,
that
the
same
wonderfull
providence
that
did
order
the
Resurrection
of
Christ
to
fall
out
upon
the
first
day
of
the
week
,
did
order
the
day
of
Penticost
to
fall
out
at
this
time
on
the
first
day
of
the
week
.
And
by
this
Miracle
of
fiery
cloven
tongues
on
this
day
,
Christ
did
not
onely
testifie
that
it
was
he
that
gave
the
Fiery
Law
at
first
,
when
he
sounded
out
the
Law
in
fire
at
Mount
Sinai
(
which
time
hath
ever
since
been
called
Penticost
)
for
the
instruction
of
his
people
in
faith
and
holinesse
,
but
also
that
it
was
he
that
would
sound
out
his
Law
of
the
glad
tydings
of
the
Gospel
to
all
Nations
,
by
this
new
gift
of
fiery
tongues
which
he
bestowed
upon
his
Apostles
whilst
they
were
in
a
Church
Assembly
,
for
the
more
effectual
,
and
more
speedy
spreading
of
the
Gospel
in
all
Christian
Churches
in
every
first
day
of
the
week
;
and
as
an
earnest
thereof
there
were
three
thousand
souls
converted
at
this
meeting
.
4
A
fourth
Reason
that
doth
perswade
me
that
Christ
himself
hath
ordained
his
Resurrection-day
for
the
day
of
his
publick
Reason
4
Worship
in
the
place
of
the
seventh
day
,
is
this
,
namely
because
the
Apostle
did
cause
the
Christian
Churches
of
Corinth
to
assemble
together
on
this
first
day
of
the
week
,
1
Cor.
16.
1
,
2.
1
Cor.
16.
1
,
2.
The
Apostle
Paul
did
not
now
by
this
Epistle
first
begin
to
appoint
this
Church
to
meet
together
every
first
day
of
the
week
;
for
he
saith
,
Vpon
the
first
day
of
the
week
when
ye
are
met
together
,
(
namely
according
to
your
usual
custome
)
Let
every
one
of
you
lay
by
him
in
store
as
God
hath
prospered
him
,
that
there
may
be
no
gathering
when
I
come
,
1
Cor.
16.
2.
Hence
it
is
evident
,
that
the
first
day
of
the
week
,
when
Christians
met
together
,
(
or
as
the
Apostles
phrase
is
,
when
they
are
met
,
namely
,
according
to
their
usual
and
constant
custome
)
to
worship
God
,
then
he
did
exhort
them
to
lay
aside
something
for
the
poor
,
for
that
day
was
a
good
day
for
their
souls
,
and
therefore
that
season
was
a
good
season
to
lay
aside
something
for
the
poor
Saints
that
were
at
Jerusalem
.
I
grant
that
the
word
,
Every
first
day
,
is
not
fully
expressed
in
the
Greek
Text
,
but
yet
it
must
necessarily
be
understood
,
as
it
appears
by
the
consequence
,
for
the
Apostle
did
glory
of
their
willing
mind
to
them
of
Macedonia
,
saying
,
that
Achaia
(
in
which
Country
the
City
of
Corinth
was
seated
)
was
prepared
Ayeer
ag●
,
and
that
their
zeal
provoked
many
,
2
Cor.
9.
2.
But
how
could
the
Apostle
have
thus
gloried
of
their
zeal
,
and
of
their
willing
mind
2
Cor
9.
2.
to
them
of
Macedonia
,
if
they
had
laid
up
something
but
once
onely
upon
some
one
first
day
of
the
week
,
and
no
more
?
(
as
some
would
have
the
Text
to
speak
)
doubtlesse
therefore
they
did
lay
aside
something
,
either
every
first
day
of
the
week
(
or
at
least
usually
)
when
they
were
met
together
for
the
exercise
of
Gods
worship
,
and
in
so
doing
,
their
zeal
was
exemplary
to
provoke
them
of
Macedonia
to
imitate
their
example
;
and
this
is
the
rather
to
be
beleeved
,
because
the
Apostle
doth
still
exhort
them
to
perform
that
duty
,
2
Cor.
8.
10
,
11
,
12.
I
conclude
therefore
,
that
though
the
word
Every
be
not
fully
expressed
in
the
Greek
Text
,
yet
that
it
must
necessarily
be
understood
,
and
therefore
the
Geneva
Translation
that
puts
it
in
,
is
to
be
justified
,
because
it
is
according
to
the
true
sense
of
the
place
.
2
Touching
this
phrase
,
Let
every
one
of
you
lay
by
him
in
store
,
I
dare
not
affirm
that
this
is
meant
of
laying
up
by
the
Deacons
Collection
,
but
I
rather
think
it
was
done
by
separating
something
by
way
of
Vow
for
the
use
of
the
said
poor
in
every
ones
own
hand
,
(
which
was
as
sure
a
course
,
as
if
it
had
been
put
into
the
Box
of
the
poor
)
for
in
this
phrase
[
Let
every
one
of
you
lay
by
him
in
store
.
]
The
Apostle
doth
Thalmudize
,
as
relating
therein
to
a
certain
custome
of
the
Jews
in
vowing
something
to
the
poor
;
for
the
Hebrew
Doctors
say
,
That
Alms
is
comprehended
in
the
general
of
Vows
;
and
therefore
he
that
saith
thus
,
Lo
this
Shekel
(
or
this
Shilling
)
is
an
Alms
,
he
is
bound
to
give
it
to
the
poor
out
of
hand
;
But
if
there
be
no
poor
present
,
he
is
bound
to
separate
it
,
and
to
lay
it
Up
till
he
find
some
poor
.
See
Ains.
in
Deut.
23
21.
The
Apostle
Paul
did
lay
this
duty
of
Vowing
uppon
the
Churches
of
Galatia
,
Corinth
and
Macedonia
,
namely
,
That
every
one
of
them
should
separate
something
for
the
poor
,
and
lay
it
up
on
the
first
day
of
the
week
when
they
were
met
together
,
for
that
day
was
a
fitter
day
for
that
duty
,
than
any
other
day
of
the
week
:
And
the
Hebrew
Doctors
do
adde
this
to
their
former
speech
,
That
if
a
man
had
purposed
(
to
give
such
a
quantity
to
the
poor
)
but
in
his
heart
onely
,
he
was
bound
to
pay
it
.
3
Hence
it
is
evident
,
That
the
first
day
of
the
week
,
was
by
Christs
Institution
the
day
of
publick
Worship
in
place
of
the
seventh
day
,
or
else
the
Apostle
would
never
have
given
direction
to
the
Churches
to
separate
something
for
the
poor
when
they
were
me●
together
on
that
day
,
for
the
Apostle
doth
professe
that
in
such
matters
he
ordained
nothing
in
the
Church
,
but
what
he
received
from
the
Lord
,
1
Cor.
11.
23.
And
that
the
things
which
he
wrote
unto
them
were
the
Commandements
of
the
Lord
,
1
Cor.
14.
37.
and
therefore
it
follows
,
that
the
Church
of
Corinth
and
1
Cor.
11.
23.
all
other
Christian
Churches
did
usually
meet
together
on
this
day
by
the
special
Command
of
Jesus
Christ
;
And
seeing
the
Churches
of
Macedonia
did
contribute
to
the
poor
Saints
of
Jerusalem
,
as
well
as
the
Churches
of
Achaia
,
no
doubt
but
Paul
did
order
them
to
do
it
on
every
first
day
of
the
week
,
answerable
to
the
Rom.
15.
25
,
26
Churches
of
Galatia
and
Achaia
,
Rom.
15.
25
,
26
,
27.
And
seeing
Paul
did
observe
the
first
day
of
the
week
to
administer
Act.
20.
7.
the
Lords
Supper
to
the
Church
at
Troas
in
Phrigia
,
Act.
20.
7.
It
doth
evidence
that
he
was
uniform
in
ordering
all
Christian
Assemblies
to
be
kept
on
that
day
,
for
Troas
was
a
neighbour
Church
to
them
of
Galatia
,
and
therefore
they
kept
the
same
day
for
Gods
publick
worship
as
they
of
Galatia
and
Achaia
did
,
Act.
16.
6.
with
Act.
18.
27.
5
A
fifth
Reason
that
doth
perswade
me
,
that
Christ
himself
Reason
5
hath
ordained
his
Resurrection-day
for
the
day
of
his
publick
worship
in
the
place
of
the
seventh
day
,
is
the
hot
contention
that
many
beleeving
Jews
did
make
in
Christian
Churches
about
the
observation
of
the
Jewish
Sabbath
,
for
many
of
the
beleeving
Jews
were
still
zealous
for
the
observation
of
Moses
Laws
,
and
this
contention
of
theirs
doth
strongly
perswade
me
that
all
Christian
Churches
had
laid
aside
the
observation
of
the
Jewish
Sabbath
,
and
that
they
did
now
observe
the
first
day
of
the
week
in
the
place
of
it
,
as
I
shall
more
fully
explain
the
matter
in
Chap.
15.
My
sixth
Reason
,
is
taken
from
the
title
of
the
Lords
day
in
Reason
6
Rev.
1.
10.
This
title
is
an
evident
proof
to
all
men
that
Jesus
Christ
himself
did
ordain
the
day
of
his
Resurrection
in
the
place
of
the
s●venth
day
;
for
John
in
his
Epistle
to
the
seven
,
Churches
of
Asia
,
doth
name
i●
the
Lords
day
,
as
if
it
were
a
day
that
was
familiarly
known
to
the
said
Churches
,
though
they
were
many
miles
distant
from
each
other
.
But
if
it
had
been
a
new
title
of
a
new
day
,
not
yet
familiarly
known
to
them
,
John
would
have
described
it
to
them
by
some
circumstantial
demonstration
,
but
in
as
much
as
he
doth
no
more
but
barely
name
it
the
Lords
day
,
without
any
further
description
of
it
,
It
argues
that
this
day
(
by
this
time
at
least
)
was
familiarly
known
,
and
grown
into
frequent
use
and
practise
among
all
the
Christian
Churches
of
Asia
(
for
at
this
time
John
wrote
to
the
seven
Churches
of
Asia
,
in
the
reign
of
Domitian
the
Emperor
,
which
was
about
four
and
fifty
yeers
after
the
death
of
Christ
)
by
this
time
I
say
,
the
name
of
the
Lords
day
was
familiarly
known
among
all
the
Churches
of
Asia
,
even
as
the
first
day
of
the
week
was
familiarly
known
long
,
before
this
to
the
Churches
of
Achaia
,
Galatia
,
Phrigia
,
and
Macedonia
;
and
doubtlesse
as
these
parts
of
the
world
,
so
many
others
did
know
that
Christ
Jesus
had
ordained
the
first
day
of
the
week
for
his
publick
worship
in
the
place
of
the
seventh
day
.
And
truly
John
might
well
call
it
the
Lords
day
in
a
double
respect
.
1
In
relation
to
the
day
of
his
Resurrection
,
because
in
it
he
arose
from
the
dead
as
the
Lord
and
Conqueror
of
Satans
Head-plot
,
Rom.
14.
9.
●
Because
He
as
the
Lord
of
his
Church
,
and
as
the
Lord
of
the
Sabbath
,
did
ordain
this
day
,
to
be
the
day
of
his
Publick
Worship
,
in
the
place
of
the
seventh
day
,
to
the
end
of
the
world
.
And
in
both
these
senses
David
might
well
say
,
This
is
the
day
which
the
Lord
hath
made
,
let
us
be
glad
and
rejoyce
in
it
,
Psal.
118.
24.
Psal.
118.
24.
The
Builders
,
the
Scribes
and
the
Pharisees
,
put
Christ
to
death
as
an
out
cast
Malefactor
;
But
thi●
stone
which
the
Builders
refused
,
is
become
the
head
of
the
corner
;
for
by
his
Resurrection
he
is
become
the
Lord
and
Conqueror
of
Satans
Head-plot
,
Now
this
is
the
day
that
the
Lord
hath
made
,
let
us
be
glad
and
rejoyce
in
it
.
Compare
with
this
Psalm
,
our
Saviours
Exposition
in
Mat.
21.
3
▪
Why
should
not
the
title
of
the
Lords
day
,
be
as
good
an
evidence
that
Christ
was
the
Institutor
of
it
in
the
place
of
the
seventh
day
,
as
the
title
of
the
Lords
Supper
is
,
That
Christ
was
the
Institutor
of
it
in
the
place
of
the
Passeover
?
A
seventh
Reason
that
doth
perswade
me
that
Christ
himself
Reason
7
hath
ordained
his
Resurrection-day
in
the
place
of
the
seventh
day
,
is
,
because
God
had
determined
beforehand
(
as
it
appears
by
the
Predictions
of
the
Old
Testament
)
that
he
would
in
the
dayes
of
the
Gospel
sanctifie
some
standing
day
for
his
publick
worship
in
the
place
of
the
seventh
day
.
1
It
was
Prophesied
that
in
the
dayes
of
Christ
,
his
people
should
come
willingly
at
the
time
of
assembling
in
holy
beauty
,
Psal.
110.
3.
I
think
none
will
deny
these
words
to
be
uttered
as
a
Psal.
110.
3.
plain
Prophecie
that
the
Christians
of
the
New
Testament
must
observe
a
certain
day
for
the
exercise
of
Gods
publick
worship
in
the
place
of
the
seventh
day
,
and
of
all
their
other
Sabbaths
.
2
God
calleth
the
worship
of
the
New
Testament
by
the
name
of
the
Sabbath
,
Es.
56.
2
,
4
,
6.
implying
thereby
,
that
we
Christians
shall
not
onely
have
a
certain
form
of
outward
worship
Es.
56.
2.
4.
6.
according
to
the
second
Commandement
,
but
also
that
we
shall
have
a
certain
known
day
for
the
exercise
of
the
said
worship
according
to
the
fourth
Commandement
.
3
It
is
Prophesied
that
Christians
shall
have
more
Sacrifices
in
their
Sabbath
,
than
the
Jews
had
under
Moses
Law
,
Ezek.
46.
4
,
5.
Ezek.
46.
4
,
5.
compared
with
Numb.
29.
9
,
10.
This
mystical
speech
doth
imply
,
First
,
that
Christians
shall
observe
a
certain
form
of
publick
worship
:
And
secondly
,
that
they
shall
observe
a
certain
day
for
the
exercise
of
that
publick
worship
.
And
truly
it
argues
to
me
that
God
hath
given
over
such
men
to
a
senselesse
mind
,
that
though
they
are
forced
to
grant
that
Christ
hath
ordained
a
certain
form
of
publick
worship
,
yet
do
deny
that
Christ
hath
ordained
a
certain
day
for
the
exercise
of
that
publick
worship
:
I
cannot
see
how
they
can
be
separated
,
without
apparent
hazard
of
barbarous
confusion
to
Gods
publick
worship
.
4
It
is
Prophesied
that
the
peoples
shall
be
gathered
together
,
and
the
Kingdomes
,
to
serve
the
Lord
,
Psal.
102.
22.
And
that
from
month
to
month
,
and
from
Sabbath
to
Sabbath
,
all
flesh
shall
come
to
worship
before
me
saith
the
Lord
,
Es.
66.
23.
Es.
66.
23.
These
Scriptures
do
plainly
teach
us
these
two
Doctrines
.
1
The
utter
abrogating
of
all
Moses
typical
worship
in
the
dayes
of
Christ
,
because
it
is
not
possible
for
all
Peoples
,
and
Nations
to
come
to
Jerusalem
from
month
to
month
,
and
from
Sabbath
to
Sabbath
,
to
worship
before
the
Lord
there
.
2
These
words
imply
,
that
the
Christians
of
the
New
Testament
shall
be
very
active
in
Gods
worship
,
and
in
the
observing
of
some
known
publick
day
for
the
exercise
thereof
.
An
eighth
Reason
that
doth
much
perswade
me
that
Christ
hath
ordained
his
Resurrection-day
,
for
the
day
of
his
publick
worship
Reason
8
in
the
place
of
the
seventh
day
,
is
taken
from
the
Mystical
number
Eight
;
for
the
day
of
Christs
Resurrection
in
a
continued
reckoning
of
dayes
,
is
the
Eighth
day
;
For
he
rested
all
the
seventh
day
in
his
Grave
;
and
the
next
day
being
the
Eighth
day
in
order
of
dayes
,
he
arose
as
an
absolute
Conqueror
,
and
the
Mystical
number
of
Eight
is
a
day
of
perfection
in
the
Law
,
and
therefore
a
fit
type
of
the
perfection
of
Christ
by
his
Resurrection
on
the
Eighth
day
.
1
No
creature
by
the
Levitical
Law
was
allowable
for
sacrifice
Reason
1
untill
it
was
eight
dayes
old
,
Lev.
22.
27.
Exod.
22.
30.
Lev.
22.
27.
Exod.
22.
30.
I
cannot
but
wonder
why
the
Lord
did
refuse
it
a●
seven
dayes
old
,
seeing
the
seventh
day
was
the
day
of
Gods
perfect
rest
from
all
his
works
,
for
then
he
rested
in
Christ
that
had
made
all
perfect
again
after
Adams
fall
by
his
Propitiatory
Sacrifice
of
Attonement
.
But
when
I
consider
again
that
his
Propitiatory
Sacrifice
was
not
evident
to
be
perfect
,
untill
he
rose
again
from
the
dead
,
as
the
Lord
and
alone
Conqueror
of
Satans
Head-plot
on
the
first
day
of
the
week
,
which
day
is
also
called
the
Eighth
day
by
John
,
Joh.
20.
26.
Joh.
20.
26.
I
say
by
this
consideration
,
my
wondring
is
staid
,
and
I
do
rather
wonder
at
Gods
wise
Providence
that
would
not
accept
any
young
beast
as
a
perfect
beast
for
Sacrifice
untill
the
eighth
day
,
doubtlesse
it
was
in
relation
to
the
manifestation
of
the
perfection
of
Christ
his
Sacrifice
by
his
Resurrection
on
the
eighth
day
.
For
though
the
number
seven
be
a
perfect
number
in
some
respects
,
yet
in
other
respects
,
the
number
eight
is
a
more
perfect
number
.
The
Youngling
must
continue
under
the
Dam
seven
dayes
;
during
which
space
of
time
the
Hebrew
Doctors
did
call
it
Lacking
Time
,
because
in
that
space
it
was
not
perfect
for
Sacrifice
,
Although
the
Sabbath
had
passed
over
the
head
of
it
;
But
on
the
eighth
day
it
was
accounted
perfect
,
and
then
,
and
not
till
then
,
it
was
accepted
in
Sacrifice
.
Therefore
in
the
case
of
Sacrifices
of
Attonement
the
number
seven
was
not
so
perfect
as
the
number
eighth
;
And
what
can
this
degree
of
perfection
on
the
eighth
day
resemble
fitter
than
the
manifestation
of
the
perfection
of
Christs
propitiatory
Sacrifice
by
his
Resurrection
on
the
eighth
day
:
And
truly
,
if
he
had
not
risen
from
death
to
life
the
next
day
after
the
seventh
day
,
his
Sacrifice
of
Attonement
by
his
death
had
been
lost
and
vain
,
1
Cor.
15.
17.
And
answerable
to
the
said
eighth
day
,
John
doth
call
the
day
of
Christ
his
Resurrection
,
the
eighth
day
,
Joh.
20.
26.
The
Providence
of
God
so
guiding
his
Pen
,
as
pointing
out
unto
us
backward
,
to
the
perfection
of
the
mystical
number
eight
in
Moses
Law
.
My
second
Reason
why
the
number
eight
did
typifie
the
day
Reason
2
of
Christs
Resurrection
,
as
more
eminent
than
the
seventh
day
,
is
taken
from
the
Law
of
Circumcision
which
was
so
strictly
tied
to
the
eighth
day
,
that
though
the
eighth
day
did
fall
out
upon
the
Sabbath
day
,
yet
they
must
prefer
the
doing
of
the
act
of
Circumcision
,
because
it
was
the
eighth
day
,
rather
than
the
act
of
rest
,
because
it
was
the
seventh
day
,
Joh.
7.
22.
And
the
Hebrew
Doctors
do
affirm
that
Circumcision
in
the
time
thereof
Joh.
7.
22.
drives
away
the
Sabbath
;
that
is
to
say
,
A
man
must
omit
to
keep
the
rest
of
the
Holy
Sabbath
to
circumcise
his
child
on
the
eighth
day
;
if
the
Sabbath
be
the
eighth
day
,
seven
dayes
together
the
young
Infant
was
in
his
blood
of
uncleannesse
,
but
on
the
eighth
day
it
must
be
circumcised
for
the
full
cleansing
of
it
from
all
the
pollution
that
did
accompany
it
in
the
birth
.
And
Rab.
M●nac●em
on
Gen.
17.
saith
,
Circumcision
was
therefore
done
on
the
eigth
day
,
that
the
Sabbath
might
passe
over
it
,
for
there
is
no
eighth
day
without
a
Sabbath
;
and
then
as
soon
as
it
was
circumcised
,
it
was
accounted
as
a
new
creature
,
as
if
it
were
risen
again
from
death
to
life
,
and
this
did
typifie
our
first
resurrection
from
the
death
of
sin
,
to
the
life
of
grace
,
by
vertue
of
Christs
Resurrection
,
whose
Resurrection-day
is
called
the
eighth
day
,
as
I
have
ere-while
noted
from
Joh.
20.
26.
A
third
Reason
is
taken
from
the
consecration
of
the
Priests
,
Reason
3
their
persons
were
not
perfectly
consecrated
to
minister
in
their
office
untill
the
eighth
day
,
Lev.
8.
33.
35.
Lev.
9.
1.
Ezek.
43.
26
,
27.
In
like
sort
,
the
Person
and
Sacrifice
of
the
Mediator
Lev.
8.
33.
45.
was
not
declared
to
be
fully
accepted
untill
his
Resurrection
on
the
eighth
day
.
A
fourth
Reason
is
taken
from
the
perfect
cleansing
of
the
Reason
4
Leper
on
the
eighth
day
,
Lev.
14.
8
,
9
,
10.
And
from
the
cleansing
of
unclean
Issues
,
Lev.
15.
13
,
14.
And
from
the
cleansing
of
the
Lev.
15.
13
,
14.
polluted
Nazarite
,
Num.
6.
9
,
10.
And
from
sundry
such
like
Instances
,
where
no
perfect
cleansing
was
made
untill
the
eighth
day
;
then
,
and
not
till
then
,
their
persons
and
sacrifices
were
acceptable
unto
God
,
as
persons
that
were
newly
risen
from
death
to
life
;
doubtlesse
this
full
acceptance
of
them
&
of
their
Sacrifices
on
the
8th
day
,
did
typifie
the
full
acceptance
of
Christs
Person
,
and
Sacrifice
,
which
was
declared
by
his
Resurrection
on
the
eighth
day
,
for
he
rose
from
the
dead
on
the
next
day
after
the
seventh
day
.
A
fifth
Reason
is
taken
from
that
special
eighth
day
of
the
Feast
Reas.
5
of
Tabernacles
which
was
called
also
a
Sabbath
day
:
This
day
was
called
the
last
day
of
the
Feast
of
Tabernacles
;
and
it
had
a
Commandement
by
it self
above
the
other
seven
dayes
,
because
it
was
a
greater
Sabbath
than
any
of
the
rest
,
and
in
that
respect
John
doth
call
it
the
great
and
last
day
of
the
Feast
,
Joh.
7.
37.
Joh
7.
37.
And
all
the
Tribes
of
Israel
were
bound
to
observe
this
day
with
a
general
Assembly
above
the
other
seven
dayes
,
Deut.
31.
10
,
11.
2
Chr.
7.
9.
Neh.
8.
18.
And
that
Assembly
is
called
a
General
Assembly
Neh.
8.
18.
by
the
Seventy
,
in
Amos
5.
21.
And
by
allusion
to
that
term
the
Apostle
Paul
calls
all
the
Israel
of
God
,
The
General
Assembly
of
the
first-born
,
Heb.
12.
23.
Amos
5.
21.
Heb.
12.
23.
And
why
was
this
eighth
day
made
more
eminent
than
all
the
other
seven
dayes
?
but
to
type
out
unto
us
the
eminency
of
the
Resurrection-day
of
Christ
above
the
seventh
day
for
the
exercise
of
Gods
publick
worship
to
the
worlds
end
;
and
the
New
Testament
doth
tell
us
of
a
great
number
of
Christians
that
were
gathered
into
a
great
Church
Assembly
on
this
day
at
Jerusalem
Act.
2.
41.
And
this
great
Assembly
was
from
divers
parts
,
and
quarters
of
the
world
,
for
many
of
the
dispersed
Jewes
that
did
beleeve
,
resorted
to
Jerusalem
from
remote
Countries
at
Festival
times
,
and
many
that
were
converted
to
the
faith
did
there
continue
,
untill
they
were
dispersed
again
at
the
death
of
Stephen
,
which
dispersion
God
turned
to
the
further
enlargement
of
his
Church
for
many
of
these
dispersed
Disciples
preached
the
Gospel
in
sundry
parts
of
the
world
where
they
travelled
,
and
by
that
means
a
multitude
,
both
of
Jews
and
Heathens
,
became
Christians
,
and
these
Christians
,
in
time
made
many
Christian
Church-Assemblies
,
and
they
all
used
to
meet
together
on
the
first
day
of
the
week
,
which
was
the
next
day
after
the
seventh
,
and
so
it
was
the
eighth
day
,
which
was
typified
by
the
eighth
and
last
day
of
the
Feast
of
Tabernacles
.
A
sixth
Reason
is
borrowed
from
the
Jubilee
Yeer
which
by
Gods
special
Providence
was
ordained
to
be
in
the
eighth
yeer
Reason
6
after
the
seventh
seven
,
and
this
sabbatical
yeer
was
ordained
to
be
a
greater
Sabbath
than
the
seventh
seven
,
because
it
was
ordained
to
give
a
more
full
deliverance
to
Gods
people
than
the
seventh
seven
,
Lev.
25.
4
,
8
,
20.
The
seventh
seven
was
the
forty
and
ninth
yeer
,
and
the
next
Lev.
25.
4.
yeer
after
the
seventh
seven
was
the
eighth
yeer
,
and
it
was
also
the
fiftieth
yeer
,
or
the
Jubilee
yeer
.
And
both
these
Sabbatical
yeers
thus
succeeding
each
other
do
most
lively
point
out
unto
us
,
how
the
Lords
Resurrection-day
(
by
which
we
have
a
full
Jubilee
of
deliverance
from
Satans
Head-plot
)
should
succeed
the
Sabbath
,
or
seventh
day
.
Three
things
are
remarkable
touching
the
number
Eight
.
1
That
the
number
Eight
was
mystical
as
well
as
the
number
Seven
.
2
That
the
number
Eight
was
a
number
of
perfection
as
well
as
the
number
Seven
.
3
That
the
number
Eight
was
a
Sabbatical
number
as
well
as
the
number
Seven
.
Now
seeing
these
things
have
been
made
cleer
,
and
cannot
be
denied
,
how
can
it
be
denied
,
but
that
the
number
eight
must
needs
have
relation
not
onely
to
the
Resurrection
of
Christ
on
the
eighth
day
(
that
is
to
say
on
the
next
day
after
the
seventh
day
)
but
also
that
the
said
day
must
be
established
as
a
Sabbatical
day
among
Christians
in
the
New
Testament
in
the
place
of
the
seventh
day
?
II
It
is
no
lesse
wonderfull
that
four
Sabbaths
did
meet
together
and
succeed
each
other
at
the
death
and
Resurr●ction
of
Christ
.
1
Christ
did
make
his
soul
a
Propitiatory
Sacrifice
of
Attonement
for
our
full
Redemption
from
Satans
Head-plot
on
a
Festival
Sabbath
(
namely
on
the
first
day
of
the
Feast
of
Unleavened-bread
)
and
this
day
John
calls
a
High
Sabbath
,
Joh.
Joh.
19.
31.
19.
31.
2
Christ
rested
all
the
Sabbath
or
seventh
day
,
namely
,
his
body
rested
in
his
grave
,
and
his
soul
in
Paradise
.
3
On
the
first
day
of
the
week
he
arose
again
from
the
dead
as
the
Lord
and
Conqueror
of
Satans
Head-plot
;
and
in
this
respect
,
he
being
the
Lord
of
his
Church
,
and
the
Lord
of
the
Sabbath
,
did
ordain
it
for
the
day
of
his
publick
worship
in
place
of
the
seventh
day
to
the
end
of
the
world
.
4
God
by
his
eternal
Counsel
ordained
,
and
Christ
in
obedience
to
his
Fathers
will
accomplished
his
Death
and
Resurrection
in
a
Sabbatical
Yeer
of
Jubilee
.
And
this
Sabbatical
Jubilee
is
also
called
,
The
acceptable
Yeer
of
the
Lord
,
Luke
4.
19.
And
from
the
typical
signification
of
the
Luke
4.
19.
Jubilee-deliverance
,
the
Hebrew
Doctors
did
fore-see
and
fore-say
,
to
the
admiration
of
considerate
Christians
,
That
the
Divine
Majesty
would
be
to
Israel
in
a
Jubilee
,
Freedome
,
Redemption
,
and
Finisher
of
Sabbaths
.
See
Z●har
on
Lev.
25.
Col.
2.
10.
fol.
53.
And
to
admiration
also
Kimchi
upon
Ezek
40.
saith
,
That
the
Messiah
Redeems
in
a
Jubilee
.
See
H.
Bro.
in
Req
.
p.
13.
and
in
Sinai-sight
,
Yeer
of
the
World
,
2560.
III
Who
can
but
admire
also
at
the
wonderfull
Providence
of
God
,
3
The
Resurrection
of
Christ
fell
out
so
,
that
it
was
made
famous
by
three
remarkable
dayes
.
that
the
day
of
Christs
Resurrection
should
fall
out
so
,
as
that
it
should
be
remarkable
by
three
famous
daies
?
-
1
It
fell
out
upon
the
first
day
of
the
week
.
-
2
It
fell
out
upon
the
eighth
day
.
-
3
It
fell
out
upon
the
third
day
.
1
Christs
Resurrection
fell
out
upon
the
first
day
of
the
week
wherein
God
created
light
out
of
darknesse
,
and
on
that
day
Christ
did
arise
out
of
his
darksome
grave
to
give
light
to
the
world
,
Joh.
1.
9.
Joh.
8
12.
and
so
he
made
that
day
which
was
first
in
order
in
the
Creation
,
to
be
first
in
dignity
by
the
work
of
his
Resurrection
;
he
made
that
day
which
was
the
first
fruits
of
time
,
to
be
the
first
fruits
from
the
dead
,
1
Cor.
15.
Col.
1.
●6
.
2
Christs
Resurrection
fell
out
upon
the
eighth
day
,
namely
,
on
the
next
day
after
the
seventh
day
,
which
is
the
eighth
day
,
the
eighth
day
was
ordained
by
Moses
Law
,
to
be
a
day
of
perfection
,
above
the
perfection
of
the
number
seven
,
which
I
have
noted
,
might
well
be
to
typifie
the
day
of
Christs
Resurrection
to
come
in
the
place
of
the
seventh
day
.
3
Christs
Resurrrection
fell
out
on
the
third
day
after
his
death
,
and
so
Christ
opened
and
alledged
from
the
Scriptures
that
he
must
rise
again
from
the
dead
on
the
third
day
,
Luke
24.
45
,
46.
and
doubtlesse
the
Resurrection
of
Isaac
on
the
third
day
,
was
a
rare
type
of
the
Resurrection
of
Christ
upon
the
third
day
,
for
Isaac
is
said
to
have
been
offered
,
Jam.
2.
21.
and
to
have
been
raised
up
again
from
the
dead
after
a
sort
on
the
third
day
,
Heb.
Jam.
2.
21.
11.
19.
for
it
was
the
third
day
from
their
coming
out
to
sacrifice
,
Heb.
11.
19.
when
he
and
his
Father
Abraham
came
to
the
place
of
performance
,
and
from
that
action
the
Hebrew
Doctors
do
gather
that
the
third
day
is
mysterious
in
Scripture
.
There
are
many
a
three
days
say
they
in
Scripture
,
of
which
one
is
the
Resurrection
of
the
Messiah
.
See
Ains.
in
Gen.
22.
4.
See
also
H.
Bro.
in
his
Reduction
in
Dan.
9.
and
Christ
himself
did
fore-tel
that
On
the
third
day
he
should
Gen.
22.
4.
be
perfected
,
Luke
13.
32.
his
meaning
must
needs
be
that
Mediatorial
Luke
13.
32.
Sacrifice
of
Attonement
should
be
declared
to
be
perfect
by
his
Resurrection
on
the
third
day
.
Conclusion
.
From
all
the
Premises
it
appears
,
that
the
day
of
Christs
Resurrection
,
was
the
most
glorious
day
that
God
had
honored
,
and
the
most
glorious
day
that
could
be
thought
on
among
true
Christians
,
and
therefore
it
may
perswade
our
consciences
,
that
if
Christ
hath
ordained
any
day
for
his
publick
Worship
in
the
place
of
the
seventh
day
,
it
must
needs
be
that
day
of
perfection
,
wherein
he
arose
as
Lord
and
Conqueror
o●
Satans
Head-plot
,
and
therefore
the
observation
of
it
ought
to
be
honored
of
all
good
Christians
for
evermore
.
Amen
.
CHAP.
XV.
Propounding
some
Reasons
why
the
Apostles
did
allow
of
the
Jewish
Sabbath
,
or
seventh
day
,
in
their
Synagogues
,
for
a
time
after
it
was
abolished
by
the
death
of
Christ
,
as
well
as
of
the
Lords
Day
in
Christian
Churches
.
THe
Apostles
knew
well
enough
that
Christ
had
ordained
his
Resurrection-day
as
the
day
of
his
publick
Worship
,
in
place
of
the
seventh
day
,
and
therefore
in
that
respect
they
appointed
all
Christian
Churches
to
observe
that
day
for
Gods
publick
Worship
,
and
yet
notwithstanding
they
still
resorted
to
Gods
publick
Worship
on
the
seventh
day
in
the
Jews
Synagogues
,
for
a
certain
space
of
years
after
the
death
of
Christ
;
I
say
,
for
some
space
of
time
the
Apostles
did
allow
by
way
of
permission
the
use
of
the
Sabbath
,
or
seventh
day
,
yea
they
did
allow
of
the
use
of
Sacrifices
also
in
the
Temple
for
a
time
,
for
they
knew
that
as
long
as
Christ
was
willing
to
suffer
the
Temple
to
stand
undestroyed
,
that
he
was
willing
to
suffer
and
permit
the
use
of
Sacrifices
and
Sabbaths
,
and
therefore
for
the
weaknesse
sake
of
many
beleeving
Jews
,
that
did
as
yet
remain
in
their
old
Synagogues
,
the
Apostles
did
see
it
convenient
to
allow
of
the
use
of
the
seventh
day
for
Gods
publick
Worship
in
their
Synagogues
,
according
to
their
ancient
known
custom
;
yea
moreover
the
Apostles
did
see
it
convenient
to
allow
of
the
use
of
Circumcision
,
and
of
all
the
other
Customs
of
Moses
also
for
a
time
,
for
the
weaknesse
sake
of
many
ten
thousand
Iews
that
did
beleeve
in
Christ
,
because
that
many
of
these
beleeving
Iews
did
still
continue
to
be
zealous
assertors
of
the
customs
of
Moses
Law
,
Act.
21.
20.
for
many
of
these
beleeving
Iews
were
Acts
21.
20
not
only
eminent
for
faith
in
Christ
,
but
also
they
were
eminent
for
zeal
in
Moses
Law
,
as
we
may
see
in
the
example
of
Ananias
that
opened
Pauls
eyes
;
It
is
recorded
of
him
,
that
he
was
a
godly
man
,
as
pertaining
to
the
Law
,
Act.
22.
12
,
and
it
is
also
recorded
,
that
there
were
divers
other
Iews
that
did
beleeve
in
Christ
,
and
yet
they
still
continued
zealous
not
only
for
Circumcision
,
but
also
for
all
the
other
customs
of
Moses
,
Act.
15.
5.
Act.
15.
5.
24
and
it
was
for
the
sake
of
these
beleeving
Iews
that
as
yet
remained
in
Synagogues
,
that
the
Apostles
did
by
way
of
permission
allow
of
the
use
of
the
Sabbath
day
in
their
Synagogues
till
a
convenient
time
of
Reformation
.
And
out
of
this
consideration
it
was
that
the
Apostles
in
their
Decrees
at
Ierusalem
,
did
not
absolutely
forbid
the
use
of
Circumcision
,
Acts
15.
and
out
of
this
consideration
it
was
,
that
Paul
took
liberty
to
Circumcise
Timothy
,
that
so
he
might
thereby
win
the
affection
of
the
said
Synagogues
where
some
beleeving
Iews
were
,
to
his
person
and
Ministry
,
Act.
16.
3.
Acts
16.
3
Yea
a
long
space
after
the
death
of
Christ
,
he
did
by
the
advice
of
the
Apostle
Iames
take
upon
him
to
be
a
Consort
with
four
men
,
that
took
upon
them
a
Levitical
vow
,
namely
,
the
Nazarites
Vow
;
and
Paul
did
well-nigh
observe
all
the
days
of
Purification
according
to
the
custom
of
Moses
Law
;
and
he
was
also
ready
prepared
to
pay
his
part
and
share
of
their
Sacrifice
to
be
See
Ainsw
.
in
Numb.
6.
18
offered
in
the
Temple
,
had
not
the
Malignant
Iews
hindered
him
,
by
apprehending
his
Person
,
in
a
sudden
rage
against
him
for
polluting
the
holy
Temple
,
as
they
surmised
,
Act.
21.
24.
And
for
Acts
21.
24
this
very
reason
the
Apostles
made
no
scruple
at
all
to
preach
on
the
Sabbath
,
or
seventh
day
,
in
the
Iews
Synagogues
,
for
in
the
Synagogues
the
Iews
observed
no
other
day
but
the
seventh
day
,
as
it
is
evident
by
Acts
13.
Acts
16.
Acts
17.
Acts
18
,
&c.
The
Apostles
therefore
made
no
scruple
,
but
did
gladly
take
the
opportunity
of
their
old
Sabbath
,
to
preach
unto
them
in
their
Synagogues
,
by
the
means
whereof
they
converted
many
ten
thousand
Iews
unto
Christ
;
and
after
conversion
the
Apostles
l●ft
them
to
continue
still
in
their
Synagogue-Assemblies
,
untill
the
malignant
Iews
did
persecute
them
,
and
then
the
Apostles
did
advise
them
to
separate
from
the
Synagogue
,
and
so
to
joyn
themselves
into
particular
Christian
Churches
,
where
they
were
directed
to
observe
the
Lords
Day
in
the
place
of
the
Jewish
Sabbath
,
for
in
those
Heathen
Countries
where
Paul
preached
in
the
Iews
Synagogues
,
the
Heathen
Governours
(
by
Gods
special
providence
)
left
the
Iews
to
the
free
liberty
of
their
own
Consciences
,
to
use
what
Worship
,
and
what
day
of
Worship
they
pleased
,
and
in
that
respect
the
Christians
had
as
much
liberty
to
observe
the
Lords
Day
in
their
Church-Assemblies
,
as
the
Iews
had
to
observe
their
Sabbath
in
their
Synagogues
;
and
therefore
as
soon
as
the
beleeving
Iews
and
Proselites
of
Thessalonica
were
persecuted
by
the
malignant
Synagogue
,
they
joyned
into
a
Christian
Church-Assembly
by
themselves
,
Acts
17.
4.
and
so
the
beleeving
Iews
and
Proselites
of
the
Synagogue
of
Corinth
Acts
17.
4
Acts
18.
17
Acts
19.
9
did
the
like
as
soon
as
they
were
persecuted
,
Act.
18.
17.
and
the
Christian
Iews
and
Proselites
of
Ephesus
did
the
like
,
Act.
19.
9.
These
,
and
all
the
other
beleeving
Iews
of
the
other
Synagogues
,
did
separate
themselves
from
the
malignant
Synagogue
as
soon
as
they
were
persecuted
,
and
joyned
themselves
into
several
Christian
Churches
,
and
then
they
kept
their
Church-meetings
on
the
Lords
Day
,
and
not
on
the
Sabbath
Day
;
for
the
Apostles
did
open
and
allege
unto
them
,
that
the
Iewish
Sabbath
was
abolished
by
the
death
of
Christ
,
and
that
Christ
had
instituted
his
Resurrection-day
in
the
place
of
it
,
for
the
day
of
his
publick
Worship
.
Obj.
Here
it
may
be
demanded
,
How
can
it
be
proved
,
that
the
Apostles
did
instruct
the
beleeving
Jews
and
Proselites
in
the
observation
of
the
Lords
Day
.
Ans.
It
is
evident
enough
by
the
opposition
which
some
of
the
said
beleeving
Iews
did
make
against
the
Apostles
,
and
the
The
opposition
wh●ch
some
of
the
beleeving
Jews
made
in
Christian
Churches
or
their
not
observing
of
the
Jew●sh
Sabbath
doth
fully
p●ove
,
that
the
Christian
Churches
had
cast
off
the
Jewish
S●bbath
,
and
that
they
observed
the
Lo●ds
Day
in
the
place
of
it
.
Christian
Churches
,
for
the
not
observing
of
the
Iewish
Sabbath
,
for
it
is
evident
that
many
of
the
said
beleeving
Iews
did
still
earnestly
contend
,
not
only
for
the
observation
of
the
Iewish
Sabbath
,
but
also
for
the
observation
of
all
the
other
customs
of
Moses
;
but
if
the
said
Christian
Churches
had
not
altered
the
day
of
their
publick
Worship
,
the
said
beleeving
Iews
had
not
had
any
occasion
at
all
to
contend
for
the
observation
of
their
wonted
Sabbath
Day
;
therefore
by
their
earnest
contending
for
the
observation
of
the
Iewish
Sabbath
,
it
appears
,
That
the
Christian
Churches
did
by
the
Apostles
directions
observe
the
Lords
Day
for
Gods
publick
Worship
;
I
say
,
the
earnest
contention
that
some
certain
Iews
which
did
beleeve
,
did
make
against
the
Christian
Churches
for
their
not
observing
of
the
Iewish
Sabbath
,
doth
fully
prove
to
my
understanding
,
that
the
said
Christian
Churches
had
laid
aside
the
use
of
the
Iewish
Sabbath
,
and
did
make
use
of
the
Lords
Day
only
for
the
use
of
Gods
publick
Worship
,
as
I
shall
explain
it
by
and
by
.
Bu●
yet
I
have
also
affirmed
,
that
the
Apostles
did
allow
of
the
obse●vation
of
the
Iewish
Sabbath
in
the
Iews
Synagogues
,
and
that
they
did
gladly
imbrace
the
opportunity
of
that
day
,
to
preach
unto
them
for
their
conversion
to
the
faith
of
Christ
.
And
so
for
a
time
the
Apostles
did
observe
two
Sabbaths
together
,
namely
,
the
Iewish
Sabbaths
,
in
preaching
to
them
in
their
Synagogues
,
and
the
Lords
Day
,
in
preaching
to
the
conv●rted
Iews
and
Proselites
in
their
Christian
assemblies
.
And
this
their
practise
was
as
allowable
for
a
time
,
as
Iohns
Baptism
was
with
Circumcision
for
a
time
;
for
Apelles
was
Baptised
with
the
Baptism
of
Iohn
after
he
had
been
Circumcised
,
Acts
19.
3.
and
Christ
himself
was
Baptised
of
Iohn
in
Iordan
after
he
had
been
Circumcised
;
yea
which
is
more
,
it
was
after
that
Christ
had
ordained
Iohns
Baptism
,
as
a
Sacrament
of
initiation
into
the
Christian
Church
;
and
Paul
did
Circumcise
Timothy
,
who
doubtlesse
had
been
formerly
Baptised
into
the
Church
of
Christ
.
Obj.
Why
did
the
Apostle
Paul
circumcise
Timothy
,
seeing
hee
had
formerly
been
baptised
into
the
Church
of
Christ
?
Ans.
Doubtlesse
hee
did
not
Circumcise
Timothy
out
of
any
Conscience
to
the
necessary
use
of
Circumcision
,
as
the
Ie●s
Synagogues
did
,
but
because
Paul
and
Timothy
were
to
be
conversant
in
the
Synagogues
,
where
they
observed
the
Sabbath
,
and
Circumcision
,
therefore
Paul
did
it
meerly
out
of
Christian
Wisdom
and
Providence
,
that
he
might
thereby
win
the
Iews
the
more
to
respect
his
Person
and
Ministry
,
Act.
16.
3.
●or
Paul
desired
to
be
conversant
in
the
Iews
Synagogues
as
much
as
might
be
,
but
he
knew
he
could
not
be
admitted
to
converse
with
them
in
their
Synagogue-Worship
,
having
Timothy
an
uncircumcised
Grecian
for
his
companion
,
unlesse
he
was
Circumcised
,
for
uncircumcised
Persons
might
not
be
admitted
to
familiar
converse
with
them
in
the
exercise
of
Religion
,
Acts
10.
28.
Therefore
seeing
the
Apostles
saw
cause
to
allow
of
the
use
of
Circumcision
by
way
of
permission
for
a
time
,
after
that
Christ
had
ordained
Baptism
,
as
the
only
Sacrament
of
initiation
into
his
Church
,
they
might
by
the
same
reason
allow
of
the
Iewish
Sabbath
in
their
Synagogues
,
though
not
in
their
Christian
Churches
,
no
more
than
they
might
allow
of
the
use
of
Circumcision
in
their
Christian
Churches
,
for
Paul
would
not
Circumcise
Ti●us
to
please
some
zealous
Iews
in
the
Christian
Church
,
though
he
did
Circumcise
Timothy
for
the
Synagogues
●ake
,
Gal.
2.
3
,
4.
And
in
this
respect
(
though
the
observation
of
the
Sabbath
was
fully
ended
virtually
by
the
Death
of
Christ
,
and
not
permitted
in
the
Christian
Churches
,
yet
)
Christ
was
pleased
to
permit
the
use
of
it
to
his
Apostles
in
the
I●ws
Synagogues
for
a
time
,
namely
,
as
long
as
they
had
opportunity
to
preach
to
the
Iews
in
their
Synagogues
,
and
in
that
respect
it
pleased
Christ
Jesus
to
blesse
the
preaching
of
the
Apostles
and
Disciples
in
their
Synagogues
upon
their
Sabbath
Day
,
to
the
conversion
of
many
thousand
Jews
,
though
many
of
them
after
their
conversion
did
still
continue
zealous
for
the
Law
,
even
after
separation
into
Christian
Churches
,
Acts
21.
20.
Acts
15.
5.
24.
Jam.
Acts
21.
20
Acts
15.
5.
24
Jam.
1.
1
1.
1.
1
Pet.
1.
1.
and
their
zeal
to
Moses
Law
,
they
did
witnesse
to
all
men
,
in
that
many
of
them
did
still
resort
to
Ierusalem
,
to
observe
the
festival
Sabbaths
,
as
some
of
them
did
in
Acts
2.
5.
and
in
this
respect
it
was
that
Paul
in
relation
to
the
Synagogue
chiefly
did
tender
their
weak
Consciences
,
saying
,
To
the
Iews
I
became
a
Iew
,
that
I
might
win
the
Iews
,
and
to
them
that
were
un●er
the
Law
as
though
I
were
under
the
Law
,
1
Cor.
9.
20.
but
in
the
Christian
Churches
Paul
would
not
allow
of
any
Jewish
customs
,
1
Cor.
9.
20
Gal.
2.
5
Gal.
2.
5.
Now
this
practise
of
the
Apostles
in
observing
the
Jewish
Sabbath
for
a
time
in
their
Synagogues
,
doth
no
more
dis-approve
the
changing
of
the
Sabbath
into
the
Lords
Day
,
than
it
dis-approves
the
changing
of
Circumcision
into
Baptism
;
for
after
that
Christ
had
ordained
the
Sacrament
of
Baptism
as
one
of
the
Seals
of
the
New
Covenant
,
the
Apostles
did
still
allow
of
the
practise
of
Circumcision
(
namely
in
relation
to
their
Synagogues
,
but
not
in
relation
to
Christian
Churches
)
and
of
all
the
other
customs
of
Moses
also
by
way
of
permission
,
for
a
time
.
But
as
soon
as
the
Apostles
did
but
once
perceive
that
many
of
the
said
beleeving
Iews
grew
stiff
and
sturdy
,
for
the
observation
of
Moses
Ceremonies
in
Christian
Churches
,
much
like
unto
the
malignant
Iews
in
the
Synagogues
,
then
Paul
and
the
other
Apostles
also
grew
resolute
to
oppose
the
practise
,
not
only
of
Circumcision
in
the
Christian
Churches
,
but
of
the
use
of
the
Sabbath
,
and
of
all
the
other
customs
of
Moses
also
,
Gal.
2.
5.
and
thereupon
many
beleeving
Iews
did
oppose
Paul
,
but
yet
the
other
Iews
of
the
malignant
Synagogues
did
hate
P●ul
much
more
for
his
D●ctrin
,
for
they
sought
opportunity
to
lay
hands
on
him
that
they
might
put
him
to
death
,
and
therefore
they
accused
him
to
Felix
,
saying
,
Certainly
wee
have
found
this
man
a
pestilent
fellow
,
and
a
mover
of
sedition
among
all
the
Jews
throughout
the
World
,
and
a
chief
maintainer
of
the
Sect
of
the
Nazarites
,
Acts
24.
5.
Acts
24.
5
In
like
sort
Stephens
Accusers
testified
against
him
,
saying
,
that
he
had
affirmed
,
That
Jesus
of
Nazaret
should
destroy
their
holy
place
,
and
change
the
customs
of
Moses
,
Act.
6.
14.
And
when
Paul
came
Acts
6.
14
to
Rome
,
the
Jews
told
him
there
,
That
this
Sect
was
every
where
spoken
against
,
Acts
28.
22.
and
when
Paul
came
to
Jerusalem
,
Acts
28.
22
James
told
him
,
That
the
Jews
were
informed
that
hee
taught
the
Jews
which
were
among
the
Gentiles
,
namely
the
Christian
Churches
,
that
they
should
forsake
Moses
,
and
not
live
after
the
customs
,
Acts
21.
21.
and
the
Jews
of
Asia
said
,
This
Act.
21.
21
,
28
man
teacheth
all
men
every
where
against
the
People
,
and
the
Law
,
and
this
place
,
Acts
21.
28.
By
these
,
and
such
like
testimonies
it
is
evident
,
that
Paul
did
mightily
cry
down
the
observation
of
all
Moses
customs
in
all
Christian
Churches
.
And
this
is
further
evident
also
by
Pauls
down-right
reproofs
to
the
Churches
of
Galatia
,
Gal.
2.
3
,
&c.
Gal.
3.
1.
&c.
Gal.
4.
9
,
&c.
Gal.
5.
1
,
2.
but
especially
mark
the
manner
of
his
phrase
in
his
reproof
in
Gal.
4.
9
,
10
,
11.
There
he
calls
all
the
customs
Gal
4.
9
,
10
,
11
of
Moses
but
weak
,
and
poor
rudiments
,
whereunto
as
from
the
beginning
yee
will
be
in
bondage
again
(
as
from
the
beginning
of
your
conversion
,
when
you
lived
in
the
Synagogues
)
Yee
observe
days
,
and
months
,
and
times
,
and
years
,
I
am
in
fear
of
you
,
lest
I
have
bestowed
on
you
labour
in
vain
.
The
Apostle
by
four
Phrases
doth
enumerate
all
the
solemn
Holy-days
that
were
commanded
by
Moses
,
the
observation
of
all
which
he
opposeth
in
Christian
Churches
.
1
Yee
observe
days
;
by
Days
he
means
,
That
some
of
the
beleeving
Jews
among
them
had
perswaded
the
Churches
of
Galatia
to
observe
their
old
weekly
Sabbath-Days
for
the
exercise
of
their
publick
Worship
.
2
By
Months
he
means
,
That
some
of
the
beleeving
Iews
among
them
had
perswaded
them
to
make
conscience
in
observing
the
first
day
of
every
new
Moon
for
the
publick
Worship
of
God
.
3
By
Times
he
means
,
That
they
contended
for
the
observation
of
the
three
solemn
Festival
Sabbaths
,
by
resorting
if
they
could
to
Ierusalem
,
where
those
three
Festival
Sabbaths
were
to
be
observed
.
And
,
4
By
Years
he
means
,
That
they
contended
for
the
observation
of
that
solemn
Fasting-day
,
called
the
day
of
Attonement
,
which
always
fell
out
upon
the
tenth
day
of
the
seventh
Month.
These
were
all
the
set
Days
,
and
solemn
Times
which
were
commanded
in
Moses
Law
,
in
Levit.
23.
I
do
not
mean
that
the
said
beleeving
Iews
did
contend
for
the
observation
of
the
two
last-named
Sabbaths
,
by
offering
sacrifices
upon
the
days
appointed
by
Moses
,
in
their
Christian
Churches
,
for
all
the
Iews
in
general
did
hold
it
utterly
unlawful
,
yea
they
held
it
to
be
death
to
offer
any
sacrifice
after
the
Temple
was
built
,
in
any
Synagogue
,
or
in
any
other
place
save
in
the
Temple
it self
.
But
my
meaning
is
,
That
the
said
beleeving
Iews
did
contend
for
the
observation
of
the
two
first
sorts
of
days
in
their
Christian
Churches
,
as
the
only
lawful
and
commanded
days
for
Gods
publick
Worship
;
for
the
manner
of
the
Iews
was
to
observe
every
seventh
day
in
their
Synagogues
,
Acts
15.
21.
and
their
Acts
15.
21
manner
was
to
observe
every
first
day
of
their
New
Moons
,
not
only
at
the
Temple
,
but
also
in
their
Synagogues
,
and
places
of
publick
Worship
,
where
the
Word
of
God
was
used
to
be
preached
,
2
King
.
4.
23.
but
the
Apostle
Paul
doth
oppose
the
observation
of
these
days
in
Christian
Churches
as
much
as
he
doth
the
other
,
and
therefore
he
wrote
to
the
dispersed
Hebrews
,
that
professed
Christianity
,
that
the
former
Covenant
which
stood
in
the
outward
observation
of
Moses
ceremonies
waxed
old
,
and
was
ready
to
vanish
away
,
Heb.
8.
13.
and
also
in
Heb.
13.
9.
He
exhorts
Heb.
8.
13
them
,
not
to
be
carried
●but
with
diverse
and
strange
Doctrins
,
(
namely
,
not
to
be
carried
about
to
the
observation
of
Moses
Ceremonies
)
for
(
saith
he
)
it
is
a
good
thing
that
the
heart
bee
established
with
Grace
,
and
not
with
Meats
,
which
have
not
profi●ed
them
that
have
been
exercised
therein
;
and
in
chap.
9.
10.
he
calls
the
observation
of
Meats
and
Drinks
,
and
divers
Washings
,
carnal
Ordinances
imposed
unto
them
,
until
the
time
of
Reformation
,
which
time
of
Reformation
was
already
come
.
And
also
he
exhorteth
the
Colossians
,
saying
thus
;
Let
no
man
therefore
judge
you
in
meat
or
drink
,
or
in
respect
of
an
holy
day
,
or
of
the
New
Moon
,
or
of
the
Sabbaths
,
which
are
a
shadow
of
things
to
come
,
but
the
Body
is
Christ
,
Col.
2.
16
,
17.
Col.
2.
16
,
17
In
these
words
the
Apostle
doth
exhort
them
,
not
to
let
any
man
to
rule
over
them
as
Judges
of
their
Christian
liberty
,
by
inforcing
and
perswading
their
Consciences
to
the
observation
of
Moses
ceremonies
,
seeing
they
were
but
shadows
of
something
to
come
,
namely
,
they
were
but
shadows
of
somthing
to
be
fulfilled
by
Christ
;
for
Christ
the
Body
was
already
come
in
the
place
of
them
all
;
yea
saith
the
Apostle
,
Let
no
man
beguile
you
of
your
prize
,
Col.
2.
18
20
namely
,
of
that
precious
liberty
which
Christ
by
his
Death
hath
purchased
for
you
,
from
the
bondage
of
Moses
ceremonies
,
v.
18.
and
then
he
passeth
his
sentence
against
the
Authors
of
their
disturbance
,
saying
,
They
are
but
self-willed
in
humblenesse
,
&c.
and
then
in
ve.
20.
the
Apostles
conclude
thus
,
If
ye
be
dead
with
Christ
from
the
decrees
of
the
world
(
if
you
beleeve
that
Christ
by
his
death
hath
ended
decrees
)
why
as
though
yee
lived
in
the
world
(
namely
in
the
observation
of
Moses
ceremonies
,
which
were
composed
but
of
worldly
things
,
and
in
that
respect
the
Sanctuary
is
called
a
worldly
Sanctuary
,
Heb.
9.
1.
)
Follow
yee
decrees
,
&c.
That
which
I
aym
at
by
this
discourse
is
this
,
namely
,
to
declare
,
that
there
were
some
beleeving
Jews
in
the
Church
of
Colosse
that
did
earnestly
contend
(
not
only
for
the
observation
of
Moses
ceremonies
in
general
,
but
also
that
did
in
particular
contend
)
for
the
observation
of
the
Jewish
Sabbath
,
as
the
only
commanded
day
of
Gods
publick
Worship
in
Christian
Churches
;
and
hence
I
infer
,
that
these
beleeving
Jews
needed
not
to
have
contended
so
earnestly
for
the
observation
of
the
Jewish
Sabbath
,
if
the
Apostles
had
not
laid
the
observation
of
it
aside
,
and
required
Christian
Churches
to
observe
the
Lords
Day
for
their
Christian
assemblies
,
in
the
place
of
the
seventh
day
.
Obj.
2.
I
conceive
these
beleeving
Jews
did
not
contend
for
the
observation
of
the
Jewish
Sabbath
,
as
you
think
,
but
for
the
observation
of
the
other
Festival
Sabbaths
;
against
which
only
the
Apostle
doth
speak
.
Ans.
1.
If
you
will
grant
,
That
the
Apostle
doth
exhort
the
Church
of
Colosse
not
to
submit
their
Consciences
to
the
observation
of
their
Festival
Sabbaths
,
then
much
more
doth
he
exhort
them
not
to
submit
their
Consciences
to
the
observation
of
their
weekly
Sabbaths
,
or
seventh
day
;
for
the
weekly
Sabbath
was
a
typical
sign
as
well
as
their
other
Festival
Sabbaths
,
and
therefore
the
death
of
Christ
doth
abolish
them
all
alike
.
2
And
more
particularly
I
answer
,
That
Pauls
meaning
by
the
word
Sabbaths
,
in
Col.
2.
16.
doth
not
(
as
I
conceive
)
point
out
Col.
2.
16
any
other
Sabbath
but
the
seventh
day
only
;
for
Paul
doth
enumerate
all
the
several
sorts
of
their
Holy-days
under
these
three
several
expressions
;
First
,
saith
he
,
Let
no
man
judge
you
in
respect
of
a
Holy-day
;
Secondly
,
Or
of
the
New
Moon
;
Thirdly
,
Or
of
the
Sabbaths
.
1
Under
the
term
Holy-day
the
Apostle
doth
comprehend
their
three
yearly
Holy-day
Feasts
;
for
there
are
no
other
solemn
commanded
Holy-days
in
Moses
,
except
the
New
Moon
,
and
the
ordinary
Sabbath
days
,
and
these
are
not
included
in
the
term
Holy-day
,
because
they
are
distinguished
,
and
sorted
out
from
them
by
other
distinct
terms
;
neither
doth
the
Apostle
comprehend
any
human
Holy-days
in
this
number
,
such
as
were
sometimes
commanded
by
their
Sanedrim
(
upon
some
special
occasions
)
as
the
days
of
Purim
were
,
Est.
9.
and
as
the
day
of
D●dication
was
,
Jo●
.
10.
22.
for
these
temporary
Holy-days
must
Joh.
10.
22
not
be
Co-partners
with
the
said
yearly
standing
Holy-days
of
Moses
;
neither
do
I
think
that
the
Apostle
doth
now
forbid
the
observation
of
such
occasional
temporary
Holy-days
in
Christian
Churches
;
but
the
Apostle
doth
out
of
all
doubt
dehort
them
from
the
observation
of
their
three
Festival
Holy-days
;
therefore
by
the
term
Holy-day
,
which
the
Apostle
distinguisheth
from
the
two
other
sorts
of
Holy-days
,
namely
from
the
New
Moon
,
and
from
the
Sabbath
,
he
must
needs
mean
no
other
but
the
said
three
yearly
F●stival
Holy-days
.
2
By
the
New
Moon
he
Apostle
means
the
first
day
of
every
New
Moon
,
which
the
Jews
observed
in
all
their
Synagogues
,
as
a
constant
Holy-day
for
the
hearing
of
Gods
Word
preached
in
all
the
costs
of
Israel
,
Numb.
28.
11.
2
King
.
4
23.
3
Therefore
the
term
Sabbaths
must
needs
mean
their
weekly
Sabbaths
,
which
some
Christian
Jews
that
still
remained
zealous
for
the
Law
,
did
labour
tooth
and
nayl
to
perswade
the
Church
of
Colosse
to
observe
for
the
day
of
their
publick
Worship
;
but
the
Apostle
told
them
,
that
all
this
Bill
of
Decrees
Christ
had
wiped
away
by
his
death
,
Col.
2.
14.
Col.
2.
14
3
It
is
yet
further
evident
that
these
three
terms
in
Col.
2.
16.
do
fully
comprehend
all
the
Holy-dayes
that
are
in
Moses
,
because
Moses
doth
comprehend
them
all
in
three
the
like
termes
in
Num.
10.
10.
Ye
shall
sound
an
Alarm
,
(1)
In
the
day
of
your
Gladnesse
;
Num.
10.
10.
And
(2)
In
your
Solemn
Feasts
;
And
(3)
In
the
beginning
of
your
months
.
Though
these
three
termes
are
not
placed
in
the
same
order
that
Paul
doth
his
in
Col.
2.
16.
yet
they
must
needs
comprehend
all
the
Ceremonial
Sabbaths
,
or
Holy-dayes
of
Moses
:
For
first
,
by
the
day
of
their
Gladnesse
,
Moses
doth
mean
such
a
day
of
gladnesse
,
as
he
doth
distinguish
from
their
Solemn
Feasts
,
and
from
their
New
Moons
;
which
distinction
ought
not
to
be
sleighted
;
And
therefore
Baal
Hattarim
understands
it
of
the
Sabbath
day
.
And
indeed
no
day
hath
the
preheminence
of
gladnesse
to
this
day
,
for
it
was
first
ordained
to
be
a
day
of
rest
to
God
,
because
he
had
established
Adams
happinesse
,
and
the
Government
of
the
whole
Creation
on
the
Promised
Seed
,
who
had
undertaken
to
break
the
Devils
Head-plot
,
and
therefore
he
rested
in
the
Mediator
,
and
was
refreshed
,
and
it
was
a
typical
sign
of
faln
mans
resting
on
the
Mediator
for
his
Redemption
from
Satans
Head-plot
,
and
therefore
it
was
the
first
great
day
of
gladnesse
to
faln
Adam
,
and
therefore
as
I
have
formerly
noted
,
the
seventh
day
is
placed
among
the
Festival
Sabbaths
in
the
first
place
,
as
the
chiefest
day
of
gladnesse
,
Lev.
23.
3.
Lev.
23
3.
And
indeed
no
other
day
can
be
meant
by
the
day
of
gladnesse
,
but
the
Sabbath
or
seventh
day
,
and
the
reason
is
plain
,
because
all
the
other
Holy-dayes
in
Moses
are
fully
comprehended
in
the
other
two
termes
.
4
Solomon
in
2
Chron.
2.
4.
doth
expound
the
said
three
termes
,
2
Chron.
2.
4.
by
shewing
the
solemnity
of
all
the
sorts
of
Holy-dayes
in
the
Temple-service
,
for
he
built
a
Temple
to
the
Lord
,
namely
,
To
burn
sweet
incense
before
Him
,
and
for
the
continual
Shew-bread
,
and
for
the
Burnt-offerings
of
the
morning
and
evening
,
(1)
On
the
Sabbath
dayes
.
(2)
In
the
New
Moons
.
And
(3)
In
the
Solemn
Feasts
of
the
Lord
.
This
is
a
perpetual
thing
for
Israel
.
And
moreover
the
Hebrew
Doctors
say
,
That
they
did
blow
with
the
silver
Trumpets
in
the
Sanctuary
,
(1)
Over
the
Burnt-offerings
of
the
Sabbaths
.
(2)
In
the
New
Moons
.
And
(3)
in
the
Solemn
Feasts
.
By
these
two
Scriptures
compared
together
with
Col.
2.
16.
and
with
Gal.
49
,
10
,
11.
It
is
evident
that
all
the
solemn
Holy-dayes
in
Mose●
are
comprehended
under
the
said
three
termes
;
And
therfore
by
the
term
Sabbaths
in
Col.
2.
16.
as
it
is
distinguished
from
the
New
Moon
,
and
a
Holy-day
,
must
needs
be
meant
the
weekly
Sabbaths
onely
,
which
some
Christian
Jews
contended
to
have
observed
in
their
Christian
Churches
in
opposition
to
the
Lords
day
.
Object
.
3.
It
seems
to
me
that
our
Saviour
did
not
ordain
his
Resurrection-day
in
place
of
the
seventh
day
,
because
our
Saviour
in
Mat.
24.
20.
Mat.
24.
20.
doth
warn
his
Disciples
to
pray
(
at
the
time
of
their
destruction
by
the
Romans
)
that
their
flight
might
not
be
,
neither
in
the
Winter
,
nor
upon
the
Sabbath
day
:
Now
if
Christ
had
abolished
the
Sabbath
by
his
death
,
as
you
affirm
,
then
be
would
not
have
given
this
caution
of
praying
that
their
flight
might
not
be
on
the
Sabbath
day
,
so
long
after
his
death
,
for
it
was
about
forty
yeers
after
his
death
ere
the
City
was
destroyed
by
the
Romans
.
Ans.
Christ
did
not
give
this
caution
to
his
Disciples
in
the
nature
of
a
Command
,
or
forbidding
,
but
in
the
nature
of
a
dis-allowing
of
the
Jews
superstitious
opinion
of
the
outward
rest
of
the
Sabbath
,
so
long
after
his
death
:
They
might
in
that
space
have
been
better
taught
and
instructed
,
if
they
had
not
been
enemies
to
the
Gospel
of
Christ
,
but
because
they
would
not
be
instructed
,
therefore
our
Saviour
told
his
Disciples
,
that
the
Jews
of
Judea
in
general
would
hold
such
a
superstitious
opinion
,
both
of
the
holinesse
of
the
Temple
,
and
of
the
outward
rest
of
the
Sabbath
day
,
that
it
would
be
a
grievous
calamity
to
them
if
they
were
forced
to
flye
for
their
lives
upon
the
Sabbath
day
,
more
than
upon
any
other
day
in
the
week
:
But
yet
this
must
be
marked
,
that
our
Saviour
speaks
this
to
his
Disciples
,
but
as
a
Prophetical
Historian
,
foretelling
them
what
would
be
the
common
opinion
of
the
Nation
of
the
Jews
in
those
dayes
,
namely
,
that
they
would
be
infected
with
such
a
superstitious
opinion
of
the
holinesse
of
the
outward
rest
of
the
Sabbath
,
that
they
would
neither
stir
hand
or
foot
to
break
the
outward
rest
of
the
Sabbath
by
flight
to
save
their
lives
.
This
caution
of
our
Saviour
to
his
Disciples
must
needs
be
understood
in
this
sense
,
because
the
whole
frame
of
his
speech
is
fetched
(
by
way
of
allusion
)
to
a
former
like
sad
calamity
,
which
fell
upon
them
under
Anti●chus
Epiphanes
,
who
did
purposely
molest
them
upon
the
Sabbath
day
,
as
also
in
the
Winter
time
,
and
then
they
suffered
extreme
miseries
by
reason
of
their
superstitious
opinion
of
the
outward
rest
of
the
Sabbath
day
,
which
they
might
have
prevented
,
if
they
had
held
it
lawful
at
first
,
as
they
did
at
last
,
that
in
case
of
necessity
they
might
either
fight
or
flie
for
their
lives
upon
the
Sabbath
day
.
Our
Saviour
in
this
his
speech
to
his
Disciples
doth
allude
to
the
times
of
Antiochus
,
and
therefore
he
doth
mention
the
Winter
as
well
as
the
Sabbath
day
,
for
Judas
Maccabeus
did
cleanse
the
Temple
and
the
Altar
in
the
Winter
,
Joh.
10.
22.
and
three
yeers
before
it
was
polluted
in
the
Winter
,
1
Mac.
1.
54.
And
secondly
,
it
was
also
polluted
upon
the
Sabbath
day
,
1
Mac.
2.
38.
and
now
it
was
a
time
of
grievous
calamity
to
the
Jews
,
and
therefore
by
way
of
allusion
to
this
calamitous
time
,
our
Saviour
bad
them
pray
,
That
their
flight
might
neither
be
in
the
Winter
,
nor
yet
upon
the
Sabbath
day
,
for
then
they
would
do
as
they
had
done
,
neither
fight
nor
flye
to
save
their
lives
.
This
their
blind
zeal
our
Saviour
reproves
,
1
Mac.
2
,
34.
36.
38.
41.
and
2
Mac.
6.
11.
It
follows
therefore
by
good
consequence
,
that
our
Saviour
did
not
now
in
sadnesse
teach
his
Disciples
the
continuance
of
the
Sabbath
so
long
after
his
death
,
no
more
than
he
taught
them
the
continuance
of
the
service
of
the
Temple
,
by
calling
the
Temple
The
Holy
Place
,
vers.
15.
But
no
man
,
I
think
,
will
say
,
that
Christ
did
then
esteem
the
Temple
to
be
the
Holy
Place
,
but
he
names
it
so
Docas●ic●s
,
because
the
Jews
of
Judea
in
general
would
then
esteem
it
and
call
it
the
Holy
place
,
and
in
that
respect
also
our
Saviour
doth
call
the
Romans
that
should
enter
into
the
Temple
,
The
Abomination
of
Desolation
,
just
as
Daniel
had
done
,
Dan.
9.
27.
By
this
it
is
evident
that
Christ
spake
by
allusion
to
former
times
:
But
he
knew
well
enough
that
the
holinesse
of
the
Temple
,
as
well
as
the
typical
Rest
of
the
Holy
Sabbath
,
were
fully
ended
by
his
death
.
I
grant
,
that
the
Temple
was
once
truly
called
the
Holy
Temple
,
because
it
was
ordained
to
be
a
type
of
the
holy
humane
nature
of
Christ
wherein
his
God-head
dwelt
,
Job
.
2
:
But
yet
this
typical
holinesse
of
the
Temple
must
needs
have
an
end
,
as
soon
as
the
Holy
of
Holies
did
but
enter
through
the
vail
of
his
flesh
into
heaven
to
appear
before
God
for
us
,
Dan.
9.
24.
with
Mat.
27.
50
,
51.
Heb.
9.
14.
and
the
goodlinesse
also
of
the
Temple
must
have
an
end
as
soon
as
he
that
was
greater
than
the
Temple
had
finished
his
Oblation
,
Mat.
12.
26.
and
by
the
like
reason
also
the
Sabbath
,
as
it
was
a
type
of
our
resting
on
the
Seed
of
the
Woman
to
break
the
Devils
Head-plot
,
must
end
as
soon
as
Christ
had
finished
his
Sacrifice
of
Attonement
.
I
will
therefore
conclude
my
answer
to
this
Objection
,
That
Christ
by
this
speech
of
his
to
his
Disciples
did
but
tell
them
what
would
be
the
common
opinion
of
the
Nation
of
the
Jews
at
the
time
of
the
destruction
of
Jerusalem
,
as
I
have
already
declared
it
;
but
he
intended
no
more
to
teach
them
the
continuance
of
the
Sabbath
,
than
the
continuance
of
the
Holinesse
of
the
Temple
;
neither
did
he
by
this
Caution
to
his
Disciples
intend
to
prefer
the
Sabbath
above
the
Lords
day
,
no
more
than
he
intended
to
prefer
the
Winter
above
the
Summer
,
of
all
which
things
he
spake
by
way
of
caution
to
his
Disciples
what
would
be
the
common
opinion
of
the
Jews
at
the
destruction
of
Jerusalem
.
Object
.
4.
If
Christ
had
ordained
his
Resurrection-day
as
the
day
of
his
publick
Worship
in
place
of
the
Sabbath
or
seventh
day
,
then
me
thinks
the
Apostles
in
their
Writings
should
have
recorded
it
,
with
the
Circumstances
of
it
,
namely
,
the
time
when
,
and
how
he
did
ordain
it
;
if
this
had
been
done
,
the
matter
had
been
out
of
question
to
all
men
.
Ans.
The
Wisdome
of
God
did
not
see
it
good
to
make
all
his
Ordinances
cleer
to
all
men
at
the
first
sight
;
when
our
Saviour
was
here
upon
the
earth
,
he
did
oftentimes
open
his
mouth
in
Parables
,
that
they
which
see
not
might
not
perceive
,
and
that
his
best
servants
might
dig
for
his
hidden
Treasures
:
But
I
may
say
also
it
is
not
recorded
that
Christ
did
instruct
any
of
his
Apostles
of
the
time
when
,
nor
of
the
manner
how
he
did
first
ordain
John
to
baptise
,
but
because
all
men
generally
held
John
to
be
a
Prophet
,
therefore
they
concluded
that
he
had
received
some
authority
from
heaven
to
baptise
subjects
for
Christ
,
against
he
came
into
his
Kingdome
,
which
he
proclamed
to
be
at
hand
;
and
by
the
like
authority
,
we
may
conclude
that
the
Apostles
did
command
the
observation
of
the
Lords
day
for
Gods
publick
Worship
in
the
place
of
the
seventh
day
,
because
it
was
in
frequent
use
in
their
dayes
,
as
I
have
proved
,
and
they
being
Prophets
,
had
special
direction
from
Christ
the
Lord
of
the
Sabbath
so
to
direct
his
Churches
,
which
directions
in
all
probability
they
received
from
him
at
his
first
comming
to
their
Assembly
in
the
evening
of
his
Resurrection-day
,
or
else
in
the
evening
of
his
second
coming
to
their
Assembly
,
on
that
day
seven-night
,
Joh.
19.
20.
26.
for
then
he
opened
their
understandings
to
understand
such
Scriptures
as
he
alleged
concerning
his
Joh.
19.
20
,
26.
Death
and
Resurrection
,
Luke
23.
54.
47.
and
then
also
he
gave
them
a
new
Commission
to
preach
the
Doctrine
of
the
forgivenesse
of
sins
in
his
name
,
Joh
,
20.
21
,
22
,
23.
and
then
he
gave
Commandements
unto
them
,
and
spake
of
such
things
as
appertained
to
the
Kingdome
of
God
,
Act.
1.
2
,
3.
doubtlesse
therefore
he
did
then
instruct
them
concerning
the
day
of
his
publick
worship
wherein
they
must
preach
forgiveness
of
sins
in
his
name
to
all
the
world
;
and
this
Commission
he
did
again
renew
unto
them
before
his
ascension
,
saying
,
Go
and
teach
all
Nations
,
baptizing
them
in
the
Name
of
the
Father
,
Son
,
and
holy
Ghost
,
teaching
them
to
observe
all
things
whatsoever
I
have
commanded
you
,
and
lo
I
am
with
you
alwayes
to
the
end
of
the
world
.
Whatsoever
therefore
the
Apostles
commanded
the
Christian
Churches
to
observe
,
they
did
it
by
vertue
of
Christs
former
command
;
and
therefore
Paul
saith
,
I
have
received
of
the
Lord
that
which
I
have
delivered
unto
you
,
1
Cor.
11.
23.
The
Commandements
therefore
which
the
Apostles
gave
unto
the
Christian
Churches
,
they
were
the
Commandements
of
Christ
,
among
which
Commandements
,
the
observation
of
the
Lords
day
must
needs
be
one
in
place
of
the
Sabbath
,
which
was
fully
abolished
by
the
death
of
Christ
.
CHAP.
XVI
.
Being
an
Answer
to
several
Questions
,
I
whether
Christians
Quest.
1
now
under
the
Gospel
are
bound
to
observe
the
Lords
day
as
strictly
from
all
work
,
and
as
holily
in
all
the
duties
of
Religion
,
as
the
Jewes
were
to
observe
the
Sabbath
day
.
THe
Sabbath
,
or
seventh
day
,
must
be
considered
,
either
as
it
Ans.
1
was
a
holy
sign
;
Or
secondly
,
as
it
was
the
holy
time
of
Gods
worship
;
in
the
first
sense
the
Lords
day
is
not
like
the
Sabbath
;
for
our
Lords
day
is
not
a
sign
of
a
thing
to
be
performed
〈…〉
as
the
Sabbath
was
,
but
now
our
Lords
day
must
be
observed
as
a
memorial
that
Christ
hath
fully
broken
the
Devils
Head-plot
by
his
Mediatorial
Sacrifice
;
and
this
he
hath
declared
to
his
Church
by
his
Resurrection
from
the
dead
on
the
first
day
of
the
week
,
and
in
remembrance
thereof
,
he
hath
now
ordained
that
day
to
be
imployed
as
the
sanctified
time
of
his
worship
in
attending
upon
his
Ordinances
both
publick
and
private
,
as
strictly
from
all
work
,
and
as
holily
in
all
Christian
duties
,
as
the
Jews
were
to
observe
the
Sabbath
day
under
the
Law
,
and
in
remembrance
thereof
,
John
doth
stile
it
the
Lords
day
,
Rev.
1.
10.
Quest.
2.
Might
not
the
Jews
so
much
as
kindle
a
fire
upon
the
Sabbath
day
to
dresse
necessary
food
?
As
Mr.
Ainsworth
seems
to
understand
the
Scriptures
with
the
consent
of
the
Hebrew
Doctors
in
Exod.
16.
5.
and
Exod.
16.
5.
Exod.
35.
3.
in
Exod.
35.
3.
Ans.
I
grant
,
that
Mr.
Ainsworth
doth
so
understand
the
Scriptures
,
and
so
do
some
of
the
Hebrew
Doctors
:
But
yet
withall
,
I
say
,
that
the
Scriptures
rightly
understood
,
did
alwayes
allow
the
Jews
as
much
liberty
to
kindle
a
fire
for
the
dressing
of
necessary
food
upon
the
Sabbath
day
,
as
it
allows
Christians
on
the
Lords
day
,
as
it
is
evident
by
the
example
of
our
Saviour
himself
,
for
he
went
to
a
Feast
upon
the
Sabbath
day
into
the
house
of
a
chief
Pharisee
,
Luke
14.
1.
and
at
the
same
time
the
Pharisee
Luke
14.
1.
had
many
other
guests
present
,
for
our
Saviour
marked
them
how
they
chose
out
the
chiefest
rooms
at
this
Feast
,
v.
7
,
8.
And
this
Feast
I
conceive
was
a
Wedding
Feast
,
though
I
also
beleeve
that
the
new
maried
parties
were
maried
before
this
day
,
&
not
on
this
day
,
It
is
unlawfull
to
begin
a
Mariage
upon
the
Sabbath
day
.
Lev.
23
8.
for
the
Jews
held
it
utterly
unlawful
to
begin
their
Mariage
upon
the
Sabbath
day
.
See
Ains.
in
Lev.
23.
8.
But
yet
they
held
it
lawful
to
keep
a
Wedding
Feast
upon
the
Sabbath
day
,
and
the
reason
is
plain
,
because
they
held
it
to
be
a
lawfull
custome
to
keep
a
Wedding
Feast
for
seven
dayes
together
,
of
which
number
the
Sabbath
day
must
needs
be
one
,
Judg.
14.
10
,
12.
Gen.
29.
27
,
28.
And
this
is
a
common
rule
among
the
Jews
,
That
whosoever
marieth
a
Maid
,
he
shall
rejoyce
with
her
seven
dayes
,
not
doing
any
work
,
but
eating
,
drinking
,
and
making
merry
.
See
Ains.
in
Gen.
29.
27.
And
none
could
keep
such
a
Feast
of
many
persons
in
the
cold
Winter
without
the
use
of
a
fi●e
to
make
their
food
comfortable
to
nature
,
according
to
the
nature
of
a
Feast
▪
And
it
is
further
to
be
noted
,
that
whiles
our
Saviour
was
present
at
th●
Feast
,
he
●ound
no
fault
with
the
act
of
Feasting
,
but
onely
withing
corrupt
circumstances
which
did
accompany
this
Feast
.
1
He
found
fault
with
some
of
the
guests
,
because
they
chose
out
the
uppermost
seats
.
2
He
seemed
to
reprove
the
Governour
of
the
Feast
,
because
he
invited
his
rich
friends
onely
,
vers.
12.
But
Christ
told
him
it
had
been
more
suitable
to
the
Sabbath
day
if
he
had
invited
the
poor
to
his
Feast
:
And
yet
I
beleeve
it
was
not
sinfull
to
bid
the
rich
;
for
if
it
had
been
sinfull
,
Christ
would
either
have
declined
the
invitation
,
or
else
he
would
have
born
witnesse
against
it
as
a
sinful
practise
;
but
he
did
neither
of
these
,
therefore
it
was
not
sinful
to
invite
the
rich
to
a
Feast
upon
the
Sabbath
day
,
where
the
Feast
must
last
seven
dayes
together
.
2
I
answer
,
That
it
was
as
lawfull
for
the
Jews
to
kindle
a
fire
upon
the
Sabbath
day
to
prepare
warm
food
for
infirm
and
weak
stomacks
(
which
are
almost
in
every
family
)
as
it
was
to
do
any
other
work
of
mercy
:
And
it
was
lawfull
to
do
works
of
mercy
upon
the
Sabbath
dayes
,
as
it
is
evident
by
our
Saviours
often
shewing
of
compassion
to
weak
and
sickly
persons
upon
the
Sabbath
day
.
3
I
answer
,
that
the
Priests
did
hold
it
lawfull
to
kindle
new
fires
on
the
Sabbath
dayes
for
the
use
of
their
Sacrifices
;
I
grant
they
had
one
constant
and
continual
fire
that
was
alwayes
maintained
by
the
side
of
the
Altar
;
but
from
this
fire
they
used
to
kindle
other
fires
for
the
burning
of
such
parts
of
their
Sacrifices
as
they
offered
on
the
Sabbath
dayes
.
Hence
I
infer
,
that
seeing
Christ
Jesus
hath
told
us
that
he
doth
prefer
mercy
before
Sacrifice
,
no
question
but
he
allowed
the
Jews
to
kindle
a
fire
for
works
of
mercy
,
as
well
as
for
the
use
of
Sacrifices
,
on
the
Sabbath
day
,
and
therefore
out
of
doubt
they
might
kindle
a
fire
on
the
Sabbath
day
to
prepare
necessary
food
for
such
as
are
infirm
of
nature
.
See
Mat.
12.
5
,
6.
Mat.
12.
5
,
6.
4
I
answer
,
That
the
Priests
did
kindle
new
fires
every
Sabbath
day
to
boyl
or
roast
their
portion
of
meat
which
was
due
unto
them
from
each
Sacrifice
by
Gods
allowance
;
for
God
commanded
them
to
eat
their
part
and
portion
in
the
same
day
wherein
the
Sacrifice
was
offered
,
Lev.
7.
15.
but
they
could
not
eat
this
portion
,
unlesse
they
kindled
a
fire
,
either
to
boyl
it
,
or
roast
it
.
5
On
the
day
of
Attonement
(
which
was
a
Sabbath
of
Sabbatism
,
and
therefore
every
was
as
strict
for
rest
as
the
Sabbath
or
seventh
day
was
,
yet
)
then
the
High
Priest
(
which
must
of
necessity
often
wash
his
Body
for
the
several
services
of
that
day
)
might
,
in
case
he
were
an
old
man
,
or
sickly
,
have
his
water
wherein
he
bathed
his
body
made
warm
by
the
use
of
Fire
;
the
Hebrew
Doctors
say
,
They
took
off
the
cold
from
the
water
either
by
Irons
made
hot
in
the
Fire
,
or
else
by
mixing
of
hot
water
with
the
cold
.
See
Ains.
in
Lev.
16.
24.
By
these
and
sundry
such
like
instances
it
is
evident
,
That
the
Jews
might
lawfully
kindle
a
Fire
upon
the
Sabbath
Day
to
prepare
warm
meat
for
the
comfort
of
the
infirm
,
the
aged
,
or
sickly
persons
.
Quest.
3.
Is
it
not
plainly
said
in
Exod.
35.
3.
Ye
shall
not
kindle
a
Exod.
35.
3.
fire
in
your
Habitations
upon
the
Sabbath
Day
?
Ans.
Though
some
that
are
both
godly
and
learned
Christians
,
as
well
as
some
later
Jews
,
do
hold
it
unlawful
to
kindle
a
Fire
on
the
Sabbath
Day
to
dresse
any
meat
,
yet
the
more
ancient
Rabbins
,
and
many
learned
Christians
also
,
do
restrain
this
Prohibition
of
kindling
a
Fire
to
Artificers
only
.
But
for
the
better
understanding
of
the
true
sense
of
this
text
,
it
is
necessary
to
compare
it
with
the
like
prohibition
in
Exod.
31.
1
,
&c.
where
the
Lord
commanded
Moses
to
command
Bezaliel
to
make
the
Tabernacle
,
and
all
the
appurtenances
thereof
,
with
all
diligence
;
that
is
to
say
,
with
all
possible
speed
,
without
any
delay
,
because
it
was
to
be
for
the
place
of
the
Lords
residence
among
them
,
Exod.
25.
8.
22.
but
yet
notwithstanding
this
careful
diligence
,
the
Lord
commanded
Moses
,
saying
in
ver.
13.
Speak
unto
the
Sons
of
Israel
,
and
say
,
Verily
(
or
notwithstanding
,
Exod
31.
13
as
the
Seventy
read
it
)
my
Sabbaths
yee
shall
keep
,
for
it
is
a
sign
between
me
and
you
,
throughout
your
Generations
,
to
know
that
I
am
Jehovah
that
sanctifieth
you
.
In
these
words
God
gave
a
double
reason
why
they
might
not
do
any
work
about
the
making
of
the
Tabernacle
upon
the
Sabbath
Day
.
1
Because
the
Sabbath
was
the
sanctified
time
for
his
publick
Worship
,
in
these
words
,
Verily
(
or
notwithstanding
my
command
of
your
diligence
)
my
Sabbathe
yee
shall
keep
.
2
Because
the
Sabbath
was
a
sanctifi●d
sign
between
me
and
you
throughout
your
Generations
,
&c.
ver.
13.
3
Unto
all
this
,
a
threatning
is
added
,
in
case
any
man
did
presume
to
do
any
work
about
the
Tabernacle
,
Every
one
that
prophaneth
it
shall
be
put
to
dye
the
death
,
ver.
14
,
15.
Exod.
31.
14
,
15
This
phrase
implies
,
That
for
their
double
sin
in
prophaning
Gods
sanctified
Time
,
and
Gods
sanctified
Sign
,
they
should
bee
put
to
dye
such
a
kind
of
death
,
as
was
after
a
sort
a
double
death
;
for
1.
He
must
be
stoned
to
death
;
and
2.
His
dead
body
must
be
after
his
death
hanged
upon
a
Tree
till
Sun-set
,
for
the
greater
detestation
of
that
Sin
,
and
for
the
greater
terror
of
others
;
for
this
is
a
thing
upon
Record
in
the
Hebrew
Doctors
,
That
all
such
Malefactors
as
deserved
stoning
to
death
must
be
hanged
up
afterwards
upon
a
Tree
,
as
it
is
manifest
also
by
the
instance
of
the
rebellious
Son
,
in
Deut.
21.
as
I
have
opened
the
matter
more
at
large
elsewhere
.
But
if
it
be
conceived
by
any
,
that
if
any
man
will
now
presume
to
gather
sticks
upon
the
Lords
Day
,
he
should
be
punished
with
stoning
to
death
,
as
the
man
that
gathered
sticks
on
the
Sabbath
Day
was
;
I
answer
,
There
is
not
the
like
reason
,
because
the
Lords
Day
is
not
ordained
to
be
a
sanctified
sign
of
Gods
resting
,
and
of
Mans
resting
in
the
Seed
of
the
Woman
to
break
the
Devils
Head-plot
,
as
the
Sabbath
was
.
I
conclude
therefore
,
by
comparing
the
work
of
the
Tabernacle
in
Exod.
31.
with
the
work
of
the
Tabernacle
,
as
it
is
repeated
in
Exod.
35.
that
the
only
reason
why
they
might
not
kindle
a
fire
in
their
Habitations
on
the
Sabbath
Day
was
,
to
restrain
them
from
their
eager
desire
,
from
their
rash
or
superstitious
zeal
to
prosecute
the
work
of
the
Tabernacle
,
which
was
commanded
to
be
done
with
such
careful
diligence
for
the
place
of
Gods
residence
among
them
;
the
Lord
doth
prefix
a
prohibition
to
restrain
them
from
kindling
any
fire
for
that
work
,
and
to
prevent
their
rash
and
heady
zeal
a
threatning
is
annexed
;
Whosoever
doth
any
work
(
namely
of
his
particular
Calling
)
upon
the
Sabbath
Day
,
shall
be
put
to
death
,
Exod.
35.
2.
therefore
yee
shall
kindle
no
fire
for
that
businesse
,
ver.
3.
And
as
it
was
unlawful
for
them
to
kindle
a
fire
for
such
works
as
belonged
to
their
particular
Callings
on
the
Week-days
,
so
out
of
all
doubt
it
is
as
unlawful
for
Christians
to
kindle
a
fire
on
the
Lords
Day
to
do
any
such
servile
works
as
that
was
;
but
wherein
can
you
finde
a
prohibition
wherein
the
Jews
are
forbidden
to
kindle
a
fire
on
the
Sabbath
Day
for
the
dressing
of
necessary
food
for
infirm
or
crasie
bodies
?
Quest.
4.
It
seems
to
me
,
that
the
Jews
might
not
kindle
a
fire
on
the
Sabbath
Day
to
dresse
any
meat
at
all
therewith
;
for
Moses
saith
thus
,
To
morrow
is
the
Sabbath
of
Holinesse
to
Jehovah
,
Bake
that
which
yee
will
bake
,
and
seeth
that
which
yee
will
seeth
(
namely
in
the
sixth
day
,
as
it
is
in
ver.
5.
)
and
all
that
remaineth
over
,
lay
it
up
for
you
as
a
reservation
until
the
morrow
,
Exod.
16.
23.
From
this
Scripture
I
think
it
is
evident
,
That
the
Jews
were
prohibited
Exod.
16.
23
to
kindle
a
fire
upon
the
Sabbath
Day
,
neither
to
bake
or
boyl
any
of
their
Manna
,
but
all
must
be
done
on
the
sixt
day
,
that
so
they
might
not
kindle
a
fire
for
it
on
the
Sabbath
Day
.
Ans.
This
baking
and
boyling
of
their
Manna
before
the
Sabbath
Day
,
doth
not
forbid
them
to
heat
their
Manna
with
fire
in
the
Sabbath
,
to
make
i●
fit
for
infirm
and
weak
stomacks
;
but
the
baking
and
boyling
forbidden
by
Moses
upon
the
Sabbath
Day
,
was
such
a
baking
and
boyling
as
was
accompanied
with
laborious
work
,
such
as
might
and
ought
to
have
been
done
on
the
sixt
day
,
as
it
appears
by
Numb.
11.
8.
there
,
after
the
people
had
gathered
their
Manna
,
they
did
prepare
it
(
with
laborious
Numb.
11.
8
work
)
several
ways
suitable
to
every
ones
taste
or
liking
,
&
therefore
they
did
First
grinde
it
in
Mills
,
or
beat
it
in
Morters
.
Secondly
,
Then
they
baked
it
in
Pans
,
and
made
Cakes
of
it
.
Thirdly
,
Othersome
did
boyl
it
;
and
thus
it
was
several
ways
prepared
and
Cooked
(
according
to
every
ones
taste
and
liking
)
with
laborious
work
on
the
sixt
day
;
now
such
kind
of
laborious
works
as
these
were
forbidden
to
be
done
in
the
Sabbath
Day
,
because
they
might
be
done
on
the
sixt
day
;
and
in
that
respect
the
Hebrew
Doctors
say
,
Whoso
laboureth
in
the
evening
of
the
Sabbath
,
he
shall
eat
in
the
Sabbath
.
See
Ains.
in
Levit.
16.
26.
And
truly
I
think
there
is
no
conscientious
Christian
that
doth
hold
it
lawful
to
defer
,
or
put
off
such
like
laborious
works
as
these
to
the
Lords
Day
,
for
it
is
all
one
as
if
a
man
should
defer
the
grinding
of
his
Corn
,
the
baking
of
his
Bread
,
or
the
making
of
his
Pies
unto
the
Lords
Day
;
but
no
conscientious
Christian
that
is
judicious
(
I
think
)
doth
hold
it
unlawful
to
temper
a
Pudding
of
the
Meal
that
was
ground
on
the
sixth
day
,
or
to
heat
a
Pye
that
was
made
on
the
sixt
day
,
or
to
boyl
a
necessary
quantity
of
meat
that
was
killed
and
quartered
on
the
sixt
day
,
or
to
use
that
wood
for
fire
that
was
carted
home
,
and
cut
ready
for
the
fire
on
the
sixt
day
,
or
to
use
Water
that
was
fetched
home
to
the
door
on
the
sixt
day
;
all
these
,
and
such
like
things
might
as
lawfully
be
done
by
the
Jews
on
the
Sabbath
Day
,
as
by
godly
Christians
on
the
Lords
Day
;
and
this
is
fully
evident
by
our
Saviour
,
in
that
he
did
justifie
his
Apostles
for
their
work
,
in
gathering
of
certain
ears
of
Corn
in
other
mens
fields
,
and
rub●●●g
the
said
ears
,
to
prepare
it
for
food
,
on
the
Sabbath
Day
,
and
doubtlesse
after
the
said
rubbing
it
was
either
parched
in
the
Fire
,
or
boyled
in
Water
,
fit
for
the
digesture
of
the
stomack
,
or
else
if
they
had
eaten
it
raw
it
had
been
but
course
and
hard
food
.
Now
if
it
had
been
unlawful
to
prepare
such
a
small
quantity
of
food
,
as
was
fit
for
the
present
support
of
nature
,
on
the
Sabbath
Day
,
doubtlesse
Christ
would
have
commanded
his
Apostles
before-hand
,
to
provide
their
Scrip
full
of
Victuals
,
namely
on
the
sixt
day
;
but
in
as
much
as
he
had
not
made
such
provision
on
the
sixt
day
,
but
did
justifie
his
Apostles
for
this
work
in
the
Sabbath
Day
,
by
alleging
the
example
of
David
in
eating
the
Shew-bread
in
case
of
hunger
,
he
did
thereby
confute
and
reprove
the
Iews
superstitious
opinion
of
the
outward
rest
of
the
Sabbath
;
alleging
also
,
That
the
Sabbath
was
made
for
man
,
and
not
man
for
the
Sabbath
,
Mar.
2.
27.
as
if
Christ
had
said
Mar.
2.
27.
thus
,
If
man
had
been
made
for
the
Sabbath
,
then
man
must
have
served
the
Sabbath
before
his
own
necessity
,
but
seeing
man
was
not
made
for
the
Sabbath
,
but
the
Sabbath
for
man
,
namely
to
serve
mans
necessity
,
therefore
it
follows
,
that
the
Sabbath
was
made
,
ordained
,
or
instituted
,
after
man
was
in
necessity
,
and
in
misery
,
namely
after
Adams
Fall
,
chiefly
for
the
good
of
his
sick
and
sinful
Soul
(
and
therefore
God
did
blesse
it
with
suitable
Ordinances
,
and
did
sanctifie
that
day
for
the
use
of
those
Ordinances
)
but
yet
withall
the
Sabbath
was
made
to
serve
man
in
misery
,
in
respect
of
his
Body
,
that
it
might
rest
and
be
refreshed
with
convenient
food
,
Physick
,
and
the
like
,
and
therefore
godly
Wisdome
will
make
all
the
godly
careful
to
improve
the
Lords
Day
so
,
as
that
it
may
serve
to
the
best
good
both
of
their
sinful
Souls
,
and
of
their
weak
and
frail
bodies
also
.
Quest.
5.
Are
Christians
bound
to
rest
on
the
Lords
Day
,
as
strictly
from
bodily
recreations
,
and
from
all
things
that
are
not
work
,
as
the
Jews
●●re
on
the
Sabbath
Day
for
the
Hebrew
Doctors
say
?
That
the
Jews
must
rest
on
the
Sabbath
Day
from
things
that
are
not
work
;
as
from
climbing
on
a
Tree
,
riding
on
a
Beast
(
●●
the
like
;
)
from
the
judging
of
Civil
causes
,
putting
off
the
s●●●e
,
and
taking
the
Brothers
Wife
(
spoken
of
in
Deut.
25.
)
separating
of
Tythes
,
first
Fruits
(
and
the
like
;
)
valuing
of
things
(
spoken
of
in
Levit.
27.
)
and
from
speaking
with
a
mans
〈…〉
on
the
Sabbath
Day
,
what
he
will
buy
,
or
how
he
will
build
his
〈…〉
the
like
,
as
it
is
noted
by
Mr.
Ains.
in
Exod.
20.
10.
and
in
〈…〉
●1
.
17.
Ans.
I
have
shewed
you
on
the
word
Sanctified
in
Chap.
10.
That
God
sanctified
the
whole
seventh
day
for
his
service
,
not
only
the
time
of
the
publick
Ordinances
,
but
the
whole
day
,
and
therefore
it
was
sanctified
for
the
use
of
private
Ordinances
as
well
as
for
the
publick
,
and
therefore
no
time
may
be
exempted
from
these
holy
Duties
but
in
cases
of
necessary
food
,
Physick
,
or
the
like
cases
of
necessity
;
&
therefore
before
we
addresse
our selves
to
Gods
publick
Ordinances
,
wee
must
be
careful
to
prepare
our
Souls
to
come
with
fear
and
reverence
,
and
so
in
our
Hearing
,
in
our
Praying
,
Singing
,
&c.
wee
must
take
heed
how
wee
Hear
,
how
we
Pray
,
and
Sing
;
so
likewise
afterwards
we
must
examine
our selves
,
how
our
Soul
●ave
profited
by
the
publick
Ordinances
,
or
else
we
may
look
〈◊〉
Curse
,
rather
than
a
Blessing
from
the
said
Ordinances
.
Hence
it
follows
by
necessary
consequence
,
That
no
good
Christian
can
allow
himself
liberty
to
do
such
kind
of
exercises
as
you
have
named
,
but
they
will
interrupt
the
efficacie
of
those
blessed
and
commanded
Ordinances
wherewith
God
hath
blessed
the
seventh
day
,
and
therefore
such
kind
of
exercises
must
needs
be
as
sinful
to
be
done
by
Christians
upon
the
Lords
Day
,
as
they
were
by
the
Jews
upon
the
Sabbath
days
.
Quest.
6.
Were
Recreations
on
the
Sabbath
punished
among
the
Jews
by
the
Magistrates
,
with
the
same
kind
of
punishments
that
working
on
the
Sabbath
was
?
Ans.
They
did
not
punish
all
sins
alike
,
but
they
made
a
difference
,
for
they
punished
the
sin
of
working
servile
works
(
on
the
Sabbath
)
namely
such
kind
of
works
as
belonged
to
mens
particular
Callings
on
the
Week-days
,
with
the
heaviest
kind
of
death
that
was
in
use
among
them
,
namely
with
stoning
to
death
(
as
I
have
noted
it
in
Chap.
10.
&
11.
)
But
the
said
Recreations
or
things
that
were
not
properly
work
they
punished
only
with
scourging
,
for
Maymony
speaking
of
the
day
of
Attonement
(
which
was
a
Sabbath
of
Sabbatism
,
and
therefore
in
all
respects
it
must
be
observed
with
as
strict
a
rest
as
the
seventh
day
was
)
saith
thus
;
All
work
for
which
men
are
to
be
stoned
if
they
do
it
on
the
Sabbath
Day
,
they
are
to
be
cut
off
if
they
do
it
on
the
day
of
Attonement
;
and
whatsoever
is
unlawful
to
be
done
on
the
Sabbath
which
is
not
work
,
is
unlawful
to
bee
done
on
this
day
,
and
if
he
do
it
,
he
is
to
be
scourged
,
as
he
is
to
be
scourged
for
doing
it
upon
the
Sabbath
Day
.
See
Ainsw
.
in
Levit.
23.
20.
Thus
we
see
that
the
Hebrew
Doctors
do
make
a
difference
of
Sins
and
Punishments
,
according
to
the
difference
of
days
and
times
.
1
They
held
,
That
servile
working
on
the
seventh
day
was
to
For
cutting
off
,
see
Ainsw
.
in
Exod.
22.
20.
Lev.
20.
10.
17
,
18.
Num.
9.
13
be
punished
with
stoning
to
death
.
2
They
held
,
That
servile
working
on
the
day
of
Attonement
was
to
be
punished
with
cutting
off
(
which
is
several
ways
to
be
considered
.
)
3
They
held
,
That
servile
working
on
their
other
festival
Sabbath●
was
to
be
punished
with
Scourging
,
or
with
Excommunication
.
See
Ains.
in
Lev.
23.
5
,
&
7.
But
,
4
All
other
things
that
were
done
on
the
seventh
day
which
were
not
work
(
though
in
some
sort
Recreations
,
&c.
are
like
work
)
the
Magistrates
punished
with
Scourging
only
,
or
with
Excommunication
for
a
time
,
for
these
two
were
esteemed
among
the
Iews
to
be
much
alike
equal
punishments
,
as
I
have
shewed
in
the
Iews
Synagogues
Discipline
.
And
truly
such
kind
of
Recreations
are
as
sinful
to
be
used
by
Christians
on
the
Lords
Days
,
as
they
were
to
the
Iews
on
the
Magistrates
are
bound
to
punish
the
prophanation
of
any
part
of
the
Lords
Day
,
(
whether
it
be
by
Work
,
or
by
Recreations
)
either
by
Scourging
,
or
by
some
Mulct
that
is
equivalent
.
Sabbath
Day
,
because
they
take
off
the
Heart
from
the
advantage
of
improving
the
publick
Ordinances
to
the
Spiritual
good
of
the
Soul
,
which
God
intended
,
when
he
blessed
and
sanctified
the
seventh
day
for
mans
best
good
;
I
say
therefore
,
that
no
conscientious
Christian
ought
to
take
liberty
to
do
such
things
on
the
Lords
Day
,
neither
will
any
conscientious
Magistrate
permit
such
things
to
be
done
on
that
day
,
though
it
be
after
all
publick
exercises
are
ended
;
yea
I
do
beleeve
that
godly
Magistrates
will
not
only
be
grieved
at
the
practise
of
such
sins
,
but
they
wil
be
forward
and
ready
to
put
out
their
power
to
suppresse
such
sinful
practises
,
by
punishing
such
Malefactors
,
either
with
scourging
,
or
with
some
mulct
that
is
equivalent
thereto
.
Six
dayes
thou
shalt
labor
,
and
in
the
seventh
day
thou
shalt
cease
in
Earing
time
,
and
in
Harvest
thou
shalt
cease
,
Exod.
34.
21.
Exod.
34.
21.
Under
these
two
words
Earing
time
and
Harvest
,
All
,
or
any
other
works
of
a
mans
particular
Calling
,
are
comprehended
.
Hence
I
reason
thus
:
If
the
Plownan
(
by
whom
the
King
is
maintained
,
Eccl●s
.
5.
9.
)
must
cease
not
onely
from
plowing
,
but
also
from
the
Inning
of
his
harvest
upon
the
Sabbath
day
,
yea
though
all
the
six
dayes
had
been
rainy
weather
,
and
that
day
fair
,
then
it
follows
,
that
works
of
lesse
consequence
,
and
of
lesse
necessity
(
as
civill
Recreations
,
and
the
like
)
ought
not
to
be
done
on
the
Lords
day
,
because
it
is
the
sanctified
time
of
Gods
publick
worship
,
as
the
seventh
day
was
;
and
therefore
Christians
are
bound
to
have
the
like
tender
regard
,
and
the
like
tender
care
of
it
as
Gods
sanctified
time
(
though
it
be
not
a
sanctified
sign
,
as
the
seventh
day
was
)
and
seeing
God
is
pleased
to
give
unto
us
six
whole
dayes
for
our
necessary
works
,
and
for
our
necessa●y
recreations
,
he
may
well
require
Christians
to
give
unto
him
the
full
improvement
of
the
seventh
day
for
the
bettering
of
our
souls
by
his
publick
and
private
Ordinances
,
or
else
we
may
expect
a
curse
rather
than
a
blessing
,
from
the
carelesse
observation
of
that
day
.
God
is
jealous
of
the
prophanation
of
any
part
of
his
sanctified
time
;
for
when
the
greedy
Earth-worms
among
the
Jews
did
but
wish
in
secret
in
their
hearts
,
that
the
Sabbath
were
gone
that
they
might
set
out
their
corn
to
sell
,
A●os
8.
5.
Amos
8.
5.
God
took
notice
of
their
inward
prophaning
of
his
holy
time
,
and
he
was
so
displeased
with
them
for
their
Inward
earthly
wishes
,
that
he
Sware
by
the
Excellency
of
Iacob
,
saying
,
Surely
I
will
never
forget
any
of
their
work●
;
Shall
not
the
land
tremble
for
this
,
and
every
one
mourn
that
d●elleth
therein
▪
vers.
7
,
8.
Now
seeing
God
was
so
displeased
with
them
for
their
secret
prophanation
of
the
sanctified
time
of
his
worship
by
their
worldly
thoughts
and
desires
(
yea
though
it
were
but
after
God●
publick
worship
was
ended
)
then
doubtlesse
seeing
Jesus
Christ
hath
still
reserved
the
seventh
part
of
time
for
his
publick
worship
,
he
will
not
allow
Christians
now
more
liberty
than
the
Jews
had
,
either
to
prophan●
thoughts
,
or
to
spor●
and
recreate
themselves
on
the
Lords
day
;
no
,
though
it
should
be
after
the
publick
exercise
is
ended
:
God
requires
the
heart
on
that
day
,
as
well
as
the
body
,
to
be
imployed
on
spiritual
things
onely
.
The
promise
in
Es.
58.
13.
(
to
such
as
make
conscience
of
sanctifying
the
Sabbath
in
the
inward
man
)
I
confesse
,
is
made
to
that
Sabbath
of
Sabbatism
called
the
day
of
Attonement
,
but
yet
this
day
of
Attonement
must
be
considered
as
it
was
a
Sabbath
of
equal
respect
in
regard
of
the
sanctified
time
of
Gods
worship
to
the
seventh
day
,
and
therefore
that
which
is
unlawfull
to
be
done
in
the
one
,
is
unlawfull
to
be
done
in
the
other
also
,
both
in
respect
of
the
outward
,
and
also
in
respect
of
the
inward
man
.
Quest.
7.
Did
not
the
Jews
hold
it
lawfull
to
do
works
of
mercy
and
works
of
present
necessity
on
the
Sabbath
day
?
Ans.
1.
In
the
dayes
of
our
Saviour
,
some
of
the
Jews
were
so
supestitious
of
the
outward
rest
of
the
Sabbath
,
that
they
were
often
offended
with
our
Saviour
,
because
he
did
works
of
mercy
,
and
works
of
necessity
on
the
Sabbath
day
;
but
it
was
not
so
with
the
Jews
from
elder
times
;
Maymony
saith
,
If
a
Thief
dig
thorow
a
house
upon
the
Sabbath
day
,
it
is
free
for
any
to
kill
him
with
any
death
they
can
put
him
to
.
See
Ains.
in
Exod.
22.
2.
This
they
allowed
Exod.
22.
2.
as
a
case
of
present
necessity
,
it
could
not
be
deferred
,
as
a
Magistrate
may
defer
the
putting
off
a
Malefactor
to
death
,
untill
any
one
of
the
six
dayes
,
because
the
Magistrate
hath
the
Malefactor
in
safe
custody
in
some
sure
prison
;
and
therefore
they
say
,
It
is
not
lawfull
to
put
a
Malefactor
to
death
on
the
Sabbath
day
,
because
it
is
written
that
no
fire
shall
be
kindled
upon
the
Sabbath
day
,
Exod.
35.
3.
namely
not
for
the
use
of
any
mans
particular
Calling
(
as
I
have
already
opened
this
Text
)
therefore
no
fire
may
be
kindled
upon
the
Sabbath
day
for
the
execution
of
a
Malefactor
,
for
that
was
but
the
work
of
the
Magistrates
civil
Calling
.
See
Ains.
in
Exod.
18.
22.
and
yet
notwithstanding
See
Ains.
in
Exod.
35.
3.
they
held
it
lawfull
for
the
Magistrate
to
put
a
Malefactor
to
death
upon
a
Festival
Sabbath
(
as
it
appears
by
their
practice
in
Joh.
19.
31.
putting
our
Saviour
to
death
on
a
Festival
Sabbath
,
for
they
did
not
hold
those
Sabbaths
to
be
equal
to
the
seventh
day
)
but
if
a
Thief
came
to
steal
on
the
Seventh
day
,
and
was
taken
in
diging
thorow
an
house
,
they
held
it
lawful
for
a
private
man
to
kill
him
on
the
Sabbath
day
(
though
they
did
not
hold
it
lawfull
for
a
Magistrate
to
kill
a
Thief
then
)
because
it
was
a
case
of
present
necessity
,
for
he
might
escape
unlesse
he
were
killed
at
that
instant
.
And
truly
Christians
may
do
as
much
as
this
on
the
Lords
day
,
and
no
more
,
without
sin
.
2
Our
Saviour
confuted
the
Jews
superstitious
conceit
of
the
outward
rest
of
the
Sabbath
,
by
examples
from
their
own
practice
;
for
when
they
took
offence
at
his
miraculous
cures
upon
the
Sabbath
day
,
he
asked
them
why
they
held
it
lawful
to
untie
their
Cattle
,
and
lead
them
to
the
water
upon
the
Sabbath
day
,
and
so
to
give
them
Hay
and
Provender
,
and
to
pull
a
Sheep
out
of
the
pit
upon
the
Sabbath
day
;
and
therefore
said
he
,
Why
may
not
I
shew
mercy
to
a
Daughter
of
Abraham
that
is
in
misery
upon
the
Sabbath
day
?
And
seeing
they
held
it
lawfull
for
Abiathar
to
give
the
Shew-bread
to
hungry
David
,
he
asked
them
,
Why
it
was
not
as
lawful
for
his
hungry
Disciples
to
pluck
ears
of
corn
and
to
rub
them
,
and
prepare
them
for
the
sustenance
of
their
present
hunger
upon
the
Sabbath
day
;
and
after
Christ
had
cured
the
Criple
;
he
bad
him
take
up
his
bed
and
walk
,
to
save
it
from
spoyling
,
and
from
losse
,
upon
the
Sabbath
day
;
and
when
he
cured
blind
eyes
upon
the
Sabbath
day
with
clay
tempered
into
a
salve
,
he
did
it
to
warrant
Chirurgeon●
,
and
Physitians
,
that
they
might
lawfully
temper
their
Potions
and
Plasters
upon
the
Sabbath
day
to
cure
the
sick
and
weak
.
By
these
,
and
such
like
examples
in
the
New
Testament
,
our
Saviour
declared
what
liberty
God
gave
unto
the
Jews
,
to
do
works
of
mercy
,
or
of
present
necessity
,
upon
the
Sabbath
day
;
and
truly
those
Christians
that
will
contend
for
more
liberty
than
this
upon
the
Lords
day
,
do
in
effect
deny
,
that
the
Lords
day
was
ordained
with
any
solemn
sanctity
.
3
Though
the
present
Apostate
Jews
did
malign
our
Savior
for
doing
many
works
of
mercy
,
and
in
present
necessity
,
upon
the
Sabbath
day
;
yet
the
ancient
Hebrew
Doctors
,
recorded
by
their
later
Doctors
,
held
otherwise
:
They
say
,
that
the
perill
of
life
puts
away
the
Sabbath
,
and
therefore
to
a
sick
person
that
is
in
danger
of
death
,
they
do
all
things
needfull
for
him
upon
the
Sabbath
day
.
See
Ains.
in
Exod.
20.
10.
And
though
the
Hebrew
Doctors
do
affirm
that
Circumcision
in
the
time
thereof
doth
drive
away
the
Sabbath
,
because
there
was
a
necessity
of
doing
it
on
the
eighth
day
,
(
See
Ains.
in
Gen.
17.
12.
)
yet
say
the
Hebrew
Doctors
,
in
case
of
sicknesse
they
do
not
circumcise
him
that
is
sick
,
untill
he
be
well
;
(
and
again
)
they
circumcise
none
but
children
that
are
without
sicknesse
,
for
perill
of
life
putteth
away
all
.
See
Ains.
on
Gen.
17.
13.
And
on
the
day
of
Attonement
which
was
a
Sabbath
of
Sabbatism
for
strict
rest
,
yet
then
they
made
ready
provision
of
food
for
him
that
lead
the
Scape-Goat
into
the
Wildernesse
,
yea
though
that
Sabbath
was
also
an
exceeding
strict
Fasting-day
;
yet
then
at
the
end
of
every
mile
they
said
unto
him
that
lead
the
Scape-Goat
,
Lo
here
is
meat
,
and
here
is
water
,
and
if
his
strength
failed
him
,
and
if
he
had
need
to
eat
,
he
might
eat
.
See
Ains.
in
Lev.
16.
21.
The
Hebrew
Doctors
also
say
,
That
if
the
High
Priest
were
an
old
man
,
or
sickly
,
he
might
have
the
water
made
warm
,
wherein
he
washed
his
body
on
that
strict
Sabbath
of
Attonement
,
either
by
Irons
made
hot
in
the
fire
,
or
else
by
the
mixture
of
some
hot
water
with
the
cold
.
See
Ains.
in
Lev.
16.
24.
By
these
,
and
the
like
testimonies
,
we
see
that
the
ancient
Hebrew
Doctors
held
that
the
Sabbath
was
made
for
man
in
misery
,
not
onely
for
the
curing
of
his
sick
and
sinfull
soul
by
those
blessed
Ordinances
wherewith
God
did
at
first
blesse
the
seventh
day
,
but
even
for
the
curing
and
comforting
of
his
weak
and
sickly
body
;
and
these
are
the
chief
ends
for
which
the
Sabbath
was
ordained
from
the
very
first
Institution
of
it
.
And
the
Hebrew
Doctors
were
very
careful
to
provide
a
remedy
against
immoderate
toyl
and
labour
to
mens
bodies
in
travelling
to
the
publick
Ordinances
which
were
dispenced
every
Sabbath
day
in
their
Synagogues
:
For
by
vertue
of
Gods
Command
,
there
was
a
necessity
laid
upon
all
the
Jews
to
resort
to
some
holy
Convocation
in
all
their
dwellings
,
Lev.
23.
3.
namely
,
in
all
their
Lev.
23.
3.
Synagogues
,
which
must
be
placed
in
the
midst
of
their
dwellings
.
Hence
the
Hebrew
Doctors
knowing
the
Command
of
God
for
such
holy
Convocations
in
all
their
dwellings
;
(
and
knowing
the
Command
of
God
to
rest
on
the
seventh
day
from
all
their
works
)
did
appoint
a
certain
distance
how
far
men
might
travel
on
the
Sabbath
day
to
the
Synagogue
,
and
they
thought
good
to
restrain
it
to
an
English
mile
,
to
prevent
the
labour
of
travel
,
and
the
wearinesse
of
mens
bodies
which
might
unfit
them
for
the
reverend
attention
to
Gods
Ordinances
;
and
from
this
limited
space
,
it
is
that
we
read
of
a
Sabbath
dayes
journey
,
Act.
1.
12.
They
did
not
ordain
this
Sabbath
dayes
Acts
1.
12
journey
for
any
Civil
businesses
of
mens
particular
Callings
,
but
for
the
use
of
Religious
duties
,
and
for
works
of
mercy
on
the
Sabbath
day
.
And
this
proportion
of
a
mile
they
took
from
the
example
of
Gods
limits
which
he
allowed
to
the
Suburbs
of
their
Cities
,
for
the
Suburbs
of
their
Cities
might
not
exceed
two
thousand
Cubits
by
measure
,
Num.
35.
5.
The
like
distance
God
appointed
between
the
Camp
of
Israel
and
the
Ark
of
the
Lords
Covenant
when
they
passed
over
the
River
Jordan
,
Jos.
3.
4.
From
these
eminent
examples
the
Hebrew
Doctors
ordained
that
no
Tent
should
be
pitched
in
the
Wildernesse
,
nor
no
House
in
the
Land
of
Canaan
,
above
two
thousand
Cubits
from
their
Synagogue-assemblies
,
which
is
an
English
mile
;
and
this
distance
they
usually
called
A
Sabbath
dayes
journey
.
And
this
order
was
a
provident
provision
both
for
the
propagation
of
the
Word
(
for
by
such
short
distances
from
their
Synagogues
they
must
have
many
Synagogues
)
and
in
order
to
a
work
of
Mercy
to
their
bodies
,
that
they
might
not
weary
their
bodies
by
long
travel
,
when
they
came
unto
Gods
presence
to
be
partakers
of
his
holy
Ordinances
;
but
in
cases
of
necessity
(
they
notwithstanding
this
restraint
to
a
mile
)
when
the
means
of
Grace
did
by
any
occasion
fail
in
any
of
their
Synagogues
at
home
,
then
they
held
it
without
scruple
lawful
to
go
further
,
as
we
may
see
by
the
liberty
that
the
People
took
in
the
days
of
Christ
,
for
then
they
did
leave
their
Synagogues
to
follow
his
preaching
from
place
to
place
;
and
if
Christ
had
held
their
practice
to
be
unlawful
,
doubtlesse
he
would
have
reproved
them
,
and
bid
them
keep
their
own
Synagogues
,
and
not
follow
him
from
place
to
place
as
they
did
;
and
for
the
attaining
of
such
excellent
means
of
Grace
,
the
people
also
held
it
lawful
to
leave
their
own
Synagogues
,
and
to
break
the
outward
rest
of
the
Sabbath
by
longer
Journies
,
and
greater
Bodily
labour
;
and
so
we
see
that
the
Priests
in
the
Law
did
break
the
outward
rest
of
the
Sabbath
by
their
laborious
killing
and
dressing
of
Sacrifices
,
and
yet
they
were
blamelesse
,
Mat.
12.
5.
1
Chro.
23.
31.
and
so
also
for
their
Bodily
food
,
they
did
kindle
Fires
to
Rost
and
Boyl
the
portion
of
their
Sacrifices
fit
for
their
stomacks
every
Sabbath
Day
;
for
their
portions
must
be
eaten
in
the
same
day
in
which
the
Sacrifice
was
offered
,
nothing
thereof
must
remain
until
the
morning
;
but
in
case
any
part
of
their
portions
did
remain
until
the
morning
,
it
must
be
burnt
,
Levit.
7.
15.
Exod.
12.
10.
I
conclude
therefore
,
That
the
Jews
had
as
much
liberty
in
all
respects
to
do
any
thing
on
the
Sabbath
Day
,
tending
to
the
good
of
their
Souls
,
or
to
their
Bodies
,
either
in
cases
of
necessity
or
mercy
,
as
Christians
have
upon
the
Lords
Day
;
but
both
sorts
have
corrupt
hearts
alike
,
and
have
alike
need
to
watch
unto
the
sanctified
improvement
of
the
whole
day
;
and
both
sorts
have
the
same
Adversary
the
Devil
to
deal
withall
,
and
therefore
both
sorts
have
need
alike
to
keep
a
good
watch
over
Satan
,
and
over
their
own
corrupt
hearts
,
or
else
the
spiritual
efficacy
of
Gods
Holy
Ordinances
will
be
lost
and
vain
,
which
is
the
only
thing
that
the
Devil
desires
to
effect
,
that
he
may
rejoyce
in
the
ruine
of
our
Souls
.
O
that
Christians
therefore
would
submit
their
Consciences
to
the
command
of
Christ
,
to
keep
the
Lords
Day
as
strictly
from
outward
works
,
and
as
holily
in
all
Christian
duties
,
as
ever
the
Jews
did
,
or
ought
to
have
kept
the
Sabbath
Day
.
And
so
Jehovah
cause
his
face
to
shine
upon
every
Soul
that
truly
honours
the
sanctified
time
of
the
Lords
Day
,
and
the
solemnity
of
all
publick
and
private
holy
duties
.
Amen
,
Amen
.
The
end
of
the
First
Part.