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 sanctified Cities of Refuge he did thereby command his people to sanctifie 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 Calla 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 sanctified 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 desiled 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 coâ—ched 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. â— 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 Tomorrow 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
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 fast 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 omiâ—ted 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 * 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 Vindicialegis lect 13. vindicâ—ae faederis by Mr. 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 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 subtil Serpent if he had not by his subtil and guileful head-plot 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 cralty 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
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 with 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 doth testifie that he was Recreated in the day of his Creation and Fall by giving his wife the new name Hevah life in the day of their Creation and Fall because Adam did testifie 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. but 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 to give his Wise 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
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 God commanded Adam to joyn the duty of Prayer to the duty of Preaching 3 To this necessary duty of preaching whereby God doth 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 testimonyof 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 favours 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 wiâ—h 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 Heb. 9. 14. But after wards when Cain came to offer his sacrifice upon the same Altar Christ Jesus did not kindle
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 and 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 Exod. 23. 10 11 12. compare the typical rest of them all together in Exod. 23. 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 Brougâ—tons 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 Deut. 5. 14 15 5. 14 15. and that shews that not the Visible but the Spiritual 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 Redemptâ—on from Satans Head-plot was thâ— last finishing act of thâ— whole Creation therefore it 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
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 Ebâ—r 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 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 faith 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 fâ—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 year 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 buâ—ial of Christ for First Christ dyed on the first day of the fâ—ast 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 Heb. 4. 10. rested from all his Works on the seventh day as God did from his 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 Luke 13. 32 Mat. 12. 40. should be perfected Luke 13. 32. for as soon as he had performed 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
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 Act 6. 14. unto them Act. 6. 14. his false witnesses did affirm this word Change against Stephen as if it had been an odious herefie 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 Act. 7. 47. conclude his Oration In these words he doth reprove the High 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 slain His false accusers did repeat though at unawares and as it Dâ—n 9. 26 27. were translate the words of the Angel Gabriel in 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 bâ— offered to my Name
is the day Psal 118. 24. which the Lord hath made let us be glad and rejoyce in it Psal 118. 24. The Builders the Scribes and the Pharisees put christ to death as an outcast Malefactor But this stone which the Builders resused 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 Es 56. 2. 4. 6. shall not onely have a certain form of outward worship 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 Ezâ—k 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. 230. 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 Reason 8. ordained his Resurrection-day for the day of his publick worship 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. Lev. 22. 27. Exod. 22. 30. untill it was eight dayes old Lev. 22. 27. Exod. 22. 30. I cannot but wonder why the Lord did refuse it as 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 typisie 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. Menachem 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 Christa 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. Lev. 8. 33. 45. 26 27. In like sort the Person and Sacrifice of the Mediator 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 Lev. 15. 13 14. of unclean Issues Lev. 15. 13 14. And from the cleansing of the 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 Reason 6. Gods special Providence was ordained to be in the eighth yeer 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. Lev. 25. 4. The seventh seven was the forty and ninth yeer and the next 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 Jâ—bilee 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 Resurrection of Christ 1 Christ did make his soul a Pâ—opâ—â—â—atory 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 â—rose 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 foresay to the admiration of conâ—iderate Christians That the Divine Majesty would be to Israel in a Jubilee Freedome Redemption and Finisher of Sabbaths See Zehar 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 darknâ—sse 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. 16. 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 Resurrection fell out on the third day after his death and so Christ opened and alleged 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 Jam. 2. 21. up again from the dead after a sort on the third day Heb. 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 Gen. 22. 4. Dan. 9. and Christ himself did fore-tel that On the third day he should 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 of 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
Jam. 1. 1 into Christian Churches Acts 21. 20. Acts 15. 5. 24. Jam. 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 under the Law as though I were under the Law 1 Cor. 9. 20. but in 1 Cor. 9. 20 Gal. 2. 5 the Christian Churches Paul would not allow of any Jewish customs 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 opposâ— Paul but yet the other Iews of the malignant Synagogues did hate Paul much more for his Dâ—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 Certaiâ—ly 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 anâ— 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 Galatiâ— 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 Leviâ— 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 dayâ— for Gods publick Worship for the manner of the Iews was to observe every Acts 15. 21 seventh day in their Synagogues Acts 15. 21. and their 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 Heb. 8. 13 ready to vanish away Heb. 8. 13. and also in Heb. 13. 9. He exhorts them not to be carried abut 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 profiâ—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 â—r 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
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 blâ—sse â—he seventh day withall neither could Adam in his Innocency sanctifie one day more perfectly than another for by nature he was pure without imperfâ—ction Iâ— there had been no other Argument in all the Scripture to prove that Adam fell and was Re-created on the sixth day by the Promised Seed This sentence He blessed and sanctified the seventh day had been sufficience 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 Jâ—hovah 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 iâ— nol Es 56. 2. 3 Our Saviour doth tâ—llus 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 â—aten 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 â—he Sabbath in his own private speculations as he thought best doubtlesse his Religion would soon have been no better than a Sâ—maritan 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 â—aldes 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 richeâ— 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 sametime 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