tense in the Hebrew which is put for all the parts of time past Howbeit Gods resting after the Creation is not literally only to be understood but also spiritually God rested in his Son through whom he made all things And so we may read the words as now we do in our last Translation without that critical distinction of Tenses God finished his work on the seventh day that is on and in his Son by whom he made the Worlds He is the true Sabbath Gods well-beloved Son in whom he is well pleased Matth. 3.17 and 17.5 of whom the Father saith Esay 42.1 Behold my servant whom I uphold or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 innitor ei I will rest upon him so Vatablus turnes those words mine elect in whom my soul delighteth So S. August Sabbato enim significatur spiritualis requies For by the Sabbath is signified the spiritual rest-whither men are called by the Lord himself saying Come unto me all ye who labour and are heavy laden and I will give you rest Matth. 11.28 As for Gods cessation or privative Rest after the Creation our Lord Jesus denies it For when he had commanded an impotent man who had been sick thirty eight years to carry his bed on the Sabbath-day John 5.5 16. He saith to the Jewes Verse 17. My Father worketh hitherto and I work viz. works of righteousnesse which he hath alwayes wrought without beginning and shall alwayes work without end He rested on the Sabbath from making new kindes of creatures But he ceaseth not from his preservation government and ordering of those creatures which he hath made The Carpenter leaves the House and the Shipwright the vessel which he hath built and it is all one to him whether it sink or swim But the great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Plato cals the wise Master-builder He having made the World leaves it not but governs it Yea he works hitherto even on the seventh day even on the Sabbath-day Ideò dicitur Deus requievisse quia jam creaturam nullam condebat God is said to have rested because now he made no creature saith S. Aug. that he may admonish us that we shall rest after our labours and that we should not hope for any rest unlesse we return to the similitude wherein we were made For so God rested after he had made man after his image and similitude Thus also S. Hierome in Hebraeo Habetur die Septima c. In the Hebrew its said God finished his work on the seventh day Wherefore saith he we shall straiten the Jews who glory of the Sabbaths rest because even then in the beginning the Sabbath was dissolved while God works on the Sabbath therein finishing all his works An help meet for him The Marginal reading is as before him Gen. 2. Ver. 18. which answers to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and again Verse 20. This I prefer before that in the context both because it answers exactly to the Original and because the Woman the Church whereof the Woman here to be made was a type is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before him that is before Christ Ephes 1.4 For as Adam was a figure of him that was to come Rom. 5.14 so was Eve a type of the Church and therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because she was the Mother 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all the living Of every Tree in the Garden thou mayest freely eat Gen. 2. Ver. 16. Doubtlesse the better translation is in the Margent as it is evident from the words immediately before The Lord God commanded the Man saying Of every Tree in the Garden eating thou shalt eat The words are a command not a permission as the context speaks them Thus also the French Bible the Spanish and Italian as also Luthers translation and the Low Dutch Yea all our Old English translations That which I beleeve moved the Translators to cast the true version into the Margent and make the words a permission not a command was their humane consideration of a seeming impossibility that the Man should eat of all the Trees in the Garden They seem not to have remembred that in Parables and Allegories many things are improper in the figure which yet are made good and proper in the truth and thing figured and signified To eat of a Tree is not proper but of the fruit of it Howbeit to eat partake of and enjoy Christ who is the Tree of Life yea the Life it self its proper Yea where it is said Revel 2.7 To him that overcometh I will give to eat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word for word of the wood of Life Or if it signifie a Tree rather a dry Tree then a green which is not an Hebraism but an Hellenism For whereas the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies wood and a tree hence the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 often signifies a tree But neither tree nor wood of the tree is properly food How then shall we eat of either We may partake of that which is signified by both viz. the Crosse patience and sufferings of Jesus Christ who is the tree of life That 's the wood that makes the bitter waters sweet Exod. 15. And Blessed is the wood by which righteousnesse cometh Wisd 14.7 Surely the true trees of the Garden whereof the Man is commanded to eat and that of all of them are the Plants of our heavenly Fathers planting every grace every vertue all the fruits of the Spirit Gal. 5.22 Love Joy Peace Long-suffering Gentlenesse Goodnesse Faith Meeknesse Temperance Unto these Nine the Vulg. Latin addes three other Modesty Continency and Chastity twelve in all and so many we read of Revel 22.1 2. A river of living water or water of life flowing from the throne of God and the Lamb that is the holy Spirit proceeding from the Father and the Son according to John 7.37 Out of his belly the heart of the believer in Christ shall flow rivers of living waters this he spake of the Spirit It followes that in the midst of the street and of either side of the river was there the tree of life which bare twelve manner of fruits c. These fruits must be exceeding plenteous there must be Gods plenty of them And so there is For as the Father hath life in himself so he hath given to the Son to have life in himself John 5.26 from whom flowes righteousness as a mighty stream Amos 5.24 to water the Paradise of God And peace like a river Esay 66.12 And joy unspeakable 1 Pet. 1.8 For the end to which the fruits of the tree of life serve unto require abundance of fruit so much as may satisfie all Nations For Christ is the desire of all Nations Hag. 2.7 And when that desire comes it is a tree of life Prov. 13.12 Which gives life to the world John 6.33 And that in more abundance John 10.10 And as the fruit must be plenteous so must the leaves
it have made it intricate They conclude and agree most-what that by a servile work is to be understood some corporal mechanical or artificial work how be it they hence except works of necessity to be done and such as whereby men may serve one another in love Also by a servile work they understand journeying dancing singing fidling hunting fishing fowling painting marketing going to law doing any work for a reward whence in the Arabic version a servile work is called a work of gain or for gain Light of nature taught the heathen that on their holy days and feast days they must do no work So Tully in his 2d. book de legibus And Macrobius in his first book saith the Priests affirm that their Festivals are polluted if any work be done in them Only they say Feriis agi licere quod praetermissum noceret that such work may be done on their Holy dayes which might do hurt if left undone as to draw an Ox out of a pit Whereby it appears that the Gentiles knew not only the law of nature but somewhat of the Gospel also For this sentence of Scaevola the high Priest hath good conformity with what the only true high Priest delivers upon like occasion touching the Sabbath Luke 13.15 16. According to this account we may finde somewhat like Christianity even among the idolatrous Heathen yea the Heathen if we consider and compare them according to their light with many who believe themselves to be the only Christians they may shame them and all other who place the breach of the Sabbath in sitting at their doors or walking a turn in the field Which haply may be as necessary for some man as plucking a Sheep out of a pit on the Sabbath day And how much is a man better then a Sheep saith our Lord Matth. 12.12 And thence he there concludes That it is lawful to do well on the Sabbath dayes We must therefore inquire yet further what a servile work is Others have conceived that by a servile work is to be understood such work as a Servant or Handmaid is wont to do and thus the LXX call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which because it may signifie a work tending to divine worship which is most-what called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore they would rather turn it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 manual labour or work with own hands But surely the Lord would not destroy his own Primitive institution or make that unlawful to be done which he himself commanded our first parents to do and that in the state of innocency For so we read that the Lord commanded them to subdue the earth Gen. 1.28 and 2.15 It s said that the Lord God took the man and put him in the Garden of Eden 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to till it which is the word before us here rendred servile or of servitude doubtless if such a work were at any time unlawful to be done the Lord would not have commanded them while they were in their integrity to do it We are therefore yet to seek what is that servile work which is here forbidden to be done on the eighth day There is no question but Israel according to the flesh understood by a work or works of servitude such as they wrought in Egypt when the Egyptians made them serve with rigour Exod. 1. v. 14. and made their lives bitter with hard bondage in Morter and in Bricks and in all service in the field with all their work wherein they wrought with rigour But whereas old things are past away 2 Cor. 5. v. 17. and behold in Christ all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are made new and according to the promise the Lord now brings his people again out of the land of Egypt Zach. 10.10 we must understand now other servile works answerable unto the spiritual Egypt the land of Ham the servant And therefore Origen interprets the doing of Israels works in Egypt Opera carnis terrena opera opera seculi actûs terrae lutea explere ministeria to do the works of the flesh earthly works worldly works deeds of the earth and to fulfil durty offices or services It rests therefore that since according to our Lords decision it is lawful to do well on the Sabbathday well-doing is not forbidden on the eighth day so that the sirvile work is the sinful work whosoever commits sin is the servant of sin John 8.34 Hence it is that the sinful man yields his members servants to iniquity unto iniquity that is from one degree of iniquity unto another and so he becomes the servant of sin Rom. 6.19.20 A servant of corruption 2 Pet. 2.19 A vassal unto divers lusts and pleasures Tit. 3.3 So that every sin is a servile work such as rvery ones ruling lust commands him to do The reason why no such servile work is to be done on the eighth day may appear from 1. Divine authority forbidding it the Lord saith ye shall do no servile work 2. In regard of the work it self which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sin and iniquity unlawful in its own nature and therefore it brings a prohibition with it it s that which ought not to be done 3. In regard of the quality of the work forbidden servile work a work of servitude and therefore mis-beseeming yea unlawful for those whom Christ made free 4. In respect of the eighth day which is the day of the Spirit as hath been shewen and where the Spirit of the Lord is there is liberty 2 Cor. 3.17 Yea 5. The seventh day imports a cessation and rest from all servile work No Manna was then to be gathered Exod. 16.6 No labour for the meat that perisheth John 6.27 No distracting care what we shall eat or what we shall drink if we have tasted that the Lord is gratious 1 Pet. 2.3 No journeying on the Sabbath Exod. 16.29 but every one must tarry in his place Now God himself is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the place and its one of the Names of God And if all our works be wrought in God John 3.21 we shall then keep the Sabbath well unto the Lord. Cain went from his presence and then whither went he he dwelt in Nod Instability Nimrod went from him and wrought a servile work he built his Babel his work of confusion No fire was to be kindled on the Sabbath day Exod. 35.3 Ye read of iniquity burning like a fire Esay 9.18 A fire of envie which is not kindled on the true Sabbath Esay 11.13 A fire of legal zeal which I know will burn against this exposition of the Sabbath in some yong Disciples like those Luke 9.54 which is there quenched No buying or selling must be on the Sabbath Nehem. 13.15 For the time is short that they who buy shall be as though they possessed not 1 Cor. 7.30 Accordingly the Prophet speaking of the great Sabbath saith there shall be no Canaanite
world that light of faith which precedes in our regress and return unto our God Deus lumen perfecit operibus suis 2. There follows Discrimen honestorum turpium that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Firmament dividing between those waters above and those waters beneath even that spirit of faith discerning whereby we know how to refuse the evil and choose the good to sever the spiritual and heavenly love from the carnal and earthly other wise the former as experience often proves would easily degenerate into the later Col. 2. v. 5. unless there were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 2.5 A Firmament of faith and divine and spiritual wisdom to put difference between them 3. Thirdly there is a separation of the waters from the earth when the natural and sensual passions are gathered together and made subject to divine reason Then the minde free from sensual delights and other perturbations as the earth dryed from the waters must bring forth the Plants of Gods planting 4. Because the light must not be hid and put under a Bushel but on a Candlestick that may give light to all and shine before men two great lights the Sun to rule the day even the great light by which we see God the light In lumine tuo videbimus lucem and the less light to rule the night even humane wisdom to guide us in the affairs of this life which is but as the night in regard of the day light of Heaven The Stars are examples of the holy ones they who turn many to righteousness who shine as the Stars Dan. 12. to whom the children of Abraham are compared Gen. 1 5. 5. Moving creatures the motions and inspirations of Gods Spirit The gifts and graces of the holy Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Charismata So one of the most ancient and pious Fathers understood that word By these we take the wings of a Dove and we flye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the face of the firmament by contemplation and elevation of the minde above all earthly things By these our soul escapes as a Bird out of the snare of the Fowler 6. Then the earth brings forth the living souls even such as live unto God and are conformed unto him with whom God is so delighted that he approves it is good and cooperates with us saying Let us make Man after our image even male and female the female the thoughts 2 Cor. 11. which receive the seed of God A facie tua concepimus Domine peperimus spiritum salutis the male when he works according to grace received Thus the man being perfected is fruitful and multiplies and brings forth fruit and fills the earth even the earthly man with the gifts of Gods grace so that the heart and the flesh rejoyce in the living God Thus he brings under the earth and subdues it and all the beasts Thus the man after his six dayes egress returns and comes to the seventh and so both meet in the Sabbath the true rest Esay 64.5 Thou meetest him that rejoyceth and worketh righteousness that remembers thee in thy wayes Behold the glorious patern propounded to our imitation even God himself God goes out of himself by six dayes or degrees and rests in the seventh and man goes out of himself by six dayes and he also rests in the seventh But whereas there are two things in rest considerable rest from something and rest in something this is the first rest even rest with Christ according to the flesh being armed with the same minde and dying to him The second rest is in Christ according to the Spirit even in the eighth day when we return again into God as our Lord saith John 16.28 I come forth from the Father and am come into the world again I leave the world and go to my Father For we are also come forth from the same Father Luke 3. ult Acts 17. into this troublesome world that we may return by the like six dayes and then finde our rest in God Blessed are the dead who die in the Lord even so saith the Spirit that they rest from their labours in Christ to whom they live who are dead unto the world and then arise with Christ unto a better life even the resurrection and the life of the eighth day I am come that they might have life and have it in more abundance 2. Hitherto we have considered these seven dayes preceding the eighth with reference to Gods creation and according to their mysterie let us now consider them more plainly and in reference to our duty And so we read of six legal dayes or lights of the Law which must fit and prepare us and lead us unto the seventh and eighth day I read them in a very pious Author who is called Hiel and stiled by Arias Montanus who himself was a great light of his age Christianae veritatis viventis testis cui nomen ipsa Christi virtus veritas Hiel indidit a witness of the Christian living truth to whom the power and truth of Christ gave the name Hiel The first six lights he names in this order 1. The Light 2. The Hearing 3. The Understanding 4. Confession 5. Obediencè 6. Delight and Pleasure in the law of God Which we may illustrate thus We have the two former Prov. 20.12 The seeming eye and the hearing ear the Lord hath made them both Leah is labour which brings forth Reuben the son of light and Simeon the hearing in the humanity Out of the mouth of the Lord comes understanding Prov. 2.6 or wisdom which is to fear the Lord and to depart from evil Job 28.28 Then follows confession of sin which we now forsake and finde mercy whence we take courage to be obedient unto righteousness Rom. 6.16 So that by frequency of obedient actions we attain to delight in the law of God according to the inward man Rom. 7.22 This is that they call a good will which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Vigil Eve or preparation for the Sabbath day or rest from sin which is the dawning of the eighth day when the day-Star ariseth in our hearts 2 Pet. 1.19 O ye free-born Israelites Who desire the appearing of the last day the great day of the feast of Tabernacles let us finish our six dayes works and keep the seventh a holy Sabbath a restraint a rest from all our sins 2 Pet. 3. v. 11.12.18 and hasten the coming or presence of the eighth day the day of God in all holy conversations and godlinesses So shall the Day-Star arise in our hearts and the Son of God will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 take up his Tabernacle with us To him be glory both now and to the day of eternity 2 Pet. 3.18 Deuteronomy These be the words which Moses spake unto all Israel on this side Jordan Deut. 1. ver 1 2. in the Wilderness in the Plain over against the Red Sea between Paran and Toph l and Laban and Hazeroth