had tasted of the forbidden fruit she reached out her hands and gave some of it to her husband and he did eat without any suspicion of hurt from her that was given to him to be a meet helper and her act of giving was prevalent with him because instead of telling him that death was in her eating she used words of perswasion as it is most evident because he is said to hearken unto the voice of his wife Gen. 3. 17. and then the eyes of them both were opened and then they knew that they were naked afore this they knew that they were naked without cloaths and yet they were not ashamed because their created nakednesse was covered and adorned with pure created qualities Gen. 3 7. Gen. 2. 25. But now the case of their nakednesse was altered by the justice of God for Gods determinate sentence was In the day thou eatest thereof thou shalt dye the death and this death was formally executed upon them according to the time and manner threatned and now Adam knew what evil was and what death was experimentally as the fallen Angels did for now they were made naked and bare of their pure created qualities A digression to shew that the death threatned in Gen. 2. 17. was executed The death threatned in Gen. 2. 17. was executed on mans nature in three degrees on mans nature in three degrees Consider that the first Covenant was made with Adam concerning mans nature in general as I have formerly noted and accordingly did God execute that death upon Adams nature as it was the original of mans nature in general I Therefore as Paul speaketh They were deprived of the glorious Image of God Rom. 3. 23. And this deprivation saith M. Perkins was inflicted by God as a deserved punshment for the sin of Adam and See Perkins on the Creed p. 162. See P. Martyr in Rom 5. and Bucan in his Com. pl. p. 104. this losse of Gods Image saith Peter Martyr was from the justice of God and I find it commonly held by other eminent Divines that God for the sin of Adam took away his created perfections from Adam as he took away his spirit of Government from Soul because he spared Agag against Gods positive Command 1 Sam. 16. 14. for they were not yet confirmed and therefore they were but lent him in case he disobeyed but the Graces of Gods Spirit which Christ hath purchased for the Re-creation of the Elect after Gods Image cannot now be utterly lost by the commission of many sins because they are purchased to be confirmed to them and not to fail untill they come to the fruition of an eternal Paradise in heaven The Image of God wherewith Adams Nature was adorned would have kept him and all his Posterity for ever from death if he had but first eaten of the Tree of Life but because he did first eat of the forbidden Fruit he was deprived of Gods Image And then secondly Death in Sin fell upon his Nature When the Souls of men are Created and placed in their Bodies saith Mr. Perkins God forsakes them not in regard of their See Perkins on the Creed p. 162. substance or faculties of their Soul but only in respect of his own Image whereof the Soul is deprived And he asketh this question How can the Soul dye the second Death His answer is That the Soul dyeth not by being utterly abolished but because it is as though it were not and because it ceaseth to be in respect of Righteousnesse and Fellowship with God and indeed saith he this is the death of all deaths when the Creature hath subsisting and being and yet is deprived of all comfortable fellowship with God 2 The second degree of that Death threatned in Gen. 2. 17. was death in sin and this death fell upon Adams nature at the very See Perkins in the right way of dying wel instant as soon as God had substracted his Image from him for we see by experience that as soon as the God of Nature hath substracted the light of the Sun from our Horizon there remains nothing but obscure darkness and then no Artificers nor Scholars can work or write after their Masters perfect Copy but instead thereof they work and act irregularly and transgress against their Masters copy Even so as soon as God in Justice had substracted the Light and Life of his Image from Adam what remained but obscure darkness in his minde and then what could he do else but think and act irregularly and that continually as long as he did continue in that darkness and this darkness after the light it self is mystically applied to mans corrupt estate Eph. 4. 18. Eph. 5. 8. being alienated from the life of God Eph. 2. 1. When the Soul is deprived of Gods Image saith Mr. Perkins then follows a defect or want of righteousness and I may also say then follows a natural proness to all kinde of iniquity so that the very thoughts and imaginations of the heart are only evil and that continually and this frame is called Original sin to us though Adams Original sin was his actual eating of the forbid-Fruit and this is the second degree of that death threatned in Gen. 2. 17. 3 A third degree of that death was that Adam was now under the power and slavery of Satan which had the power of death Heb. 2. 14. to do his wil and pleasure in all things to the full and to be under the power of a Tyrant is death Psal 18. 4. But it pleased God in his eternal Counsel and Providence to provide Jesus Christ to take possession of the world as the right Heir of it as soon as Adam fel and so to uphold all things by the word of his power Heb. 1. 2 3. by which means both Satans power tyranny and malice and mans corrupt desires and endeavours are restrained and ordered so that now they cannot See Capel on Tempt p. 55 56. and see mere in ch 3. in R. 2. do that wickedness which else they would do and were it not for this Government of Christ at the instant of Adams fall no man can imagine what destructive mischiefs would have faln at that very instant upon the whole Creation which was the very thing that Satan aimed at in his temptation but blessed be God that provided Jesus Christ against that time of need But after this digression in setting out the degrees of the first Spiritual death as it must be understood in Gen. 2. 17. I will now return to speak a little more of the Devils speech and subtilty in deceiving the Woman and in making her his instrument to deceive Adam The Devil did not deal with the Woman about any Morall disobedience as he did with Christ after he had tried him with many other temptations for forty days together for he knew that Adams nature was framed after Gods Image in respect of Moral perfection but he deals with her about positive
to weak and sickly persons upon the Sabbath day 3 I answer that the Priests did hold it lawfull to kindle new fires on the Sabbath dayes for the use of their Sacrifices I grant they had one constant and continual fire that was alwayes maintained by the side of the Altar but from this fire they used to kindle other fires for the burning of such parts of their Sacrifices as they offered on the Sabbath dayes Hence I infer that seeing Christ Jesus hath told us that he doth prefer mercy before Sacrifice no question but he allowed the Jews to kindle a fire for works of mercy as well as for the use of Sacrifices on the Sabbath day and therefore out of doubt they might kindle a fire on the Sabbath day to prepare necessary food for such as are infirm of nature See Mat. 12. 5 6. Mat. 12 5 6. 4 I answer That the Priests did kindle new fires every Sabbath day to boyl or roast their portion of meat which was due unto them from each Sacrifice by Gods allowance for God commanded them to eat their part and portion in the same day wherein the Sacrifice was offered Lev. 7. 15. but they could not eat this portion unlesse they kindled a fire either to boyl it or roast it 5 On the day of Attonement which was a Sabbath of Sabbatism and therefore every way as strict for rest as the Sabbath or seventh day was yet then the High Priest which must of necessity often wash his Body for the several services of that day might in case he were an old man or sickly have his water wherein he bathed his body made warm by the use of Fire the Hebrew Doctors say They took off the cold from the water either by Irons made hot in the Fire or else by mixing of hot water with the cold See Ains in Lev. 16. 24. By these and sundry such like instances it is evident That the Jews might lawfully kindle a Fire upon the Sabbath Day to prepare warm meat for the comfort of the infirm the aged or sickly persons Qâ—est 3. is it not plainly said in Exod. 35. 3. Ye shall not kindle a Exod. 35. 3 fire in your Habitations upon the Sabbath Day Ans Though some that are both godly and learned Christians as well as some later Jews do hold it unlawful to kindle a Fire on the Sabbath Day to dresse any meat yet the more ancient Rabbins and many learned Christians also do restrain this Prohibition of kindling a Fire to Artificers only But for the better understanding of the true sense of this text it is necessary to compare it with the like prohibition in Exod. 31. 1 c. where the Lord commanded Moses to command Bezaliel to make the Tabernacle and all the appurtenances thereof with all diligence that is to say with all possible speed without any delay because it was to be for the place of the Lords residence among them Exod. 25. 8. 22. but yet notwithstanding this careful diligence the Lord commanded Moses saying in ver 13. Speak unto the Sons of Israel and say Verily or notwithstanding Exod. 31. 13 as the Seventy read it my Sabbaths yee shall keep for it is a sign between me and you throughout your Generations to know that I am Jehovah that sanctifieth you In these words God gave a double reason why they might not do any work about the making of the Tabernacle upon the Sabbath Day 1 Because the Sabbath was the sanctified time for his publick Worship in these words Verily or notwithstanding my command of your diligence my Sabbaths yee shall keep 2 Because the Sabbath was a sanctified sign between me and you throughout your Generations c. ver 13. 3 Unto all this a threatning is added in case any man did presume to do any work about the Tabernacle Every one that prophaneth Exod. 31. 14 5 it shall be put to dye the death ver 14 15. This phrase implies That for their double sin in prophaning Gods sanctified Time and Gods sanctified Sign they should bee put to dye such a kind of death as was after a sort a double death for 1. He must be stoned to death and 2. His dead body must be after his death hanged upon a Tree till Sun-set for the greater detestation of that Sin and for the greater terror of others for this is a thing upon Record in the Hebrew Doctors That all such Malefactors as deserved stoning to death must be hanged up afterwards upon a Tree as it is manifest also by the instance of the rebellious Son in Deut. 21. as I have opened the matter more at large elsewhere But if it be conceived by any that if any man will now presume to gather sticks upon the Lords Day he should be punished with stoning to death as the man that gathered sticks on the Sabbath Day was I answer There is not the like reason because the Lords Day is not ordained to be a sanctified sign of Gods resting and of Mans resting in the Seed of the Woman to break the Devils Head-plot as the Sabbath was I conclude therefore by comparing the work of the Tabernacle in Exod. 31. with the work of the Tabernacle as it is repeated in Exod. 35. that the only reason why they might not kindle a fire in their Habitations on the Sabbath Day was to restrain them from their eager desire from their rash or superstitious zeal to prosecute the work of the Tabernacle which was commanded to be done with such careful diligence for the place of Gods residence among them the Lord doth prefix a prohibition to restrain them from kindling any fire for that work and to prevent their rash and heady zeal a threatning is annexed Wâ—osoever doth any work namely of his particular Calling upon the Sabbath Day shall be put to death Exod. 35. 2. therefore yee shall kindle no fire for that businesse ver 3. And as it was unlawful for them to kindle a fire for such works as belonged to their particular Callings on the Week-days so out of all doubt it is as unlawful for Christians to kindle a fire on the Lords Day to do any such servile works as that was but wherein can you finde a prohibition wherein the Jews are forbidden to kindle a fire on the Sabbath Day for the dressing of necessary food for infirm or crasie bodies Quest 4. It seems to me that the Jews might not kindle a fire on the Sabbath Day to dresse any meat at all therewith for Moses saith thus To morrow is the Sabbath of Holinesse to Jehovah Bake that which yee will bake and seeth that which yee will seeth namely in the sixth day as it is in â—er 5. and all that remaineth over lay it up for you as a reservation until the morrow Exod. 16. 23. Exod. 16 23 From this Scripture I think it is evident That the Jews were prohibited to kindle a fire upon the Sabbath Day neither
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
of his Creation before the Lord could keep a perfect Rest on the seventh day p. 50 CHAP. VII Proving that Gods Rest on the seventh day was such a perfect Rest that nothing could happen afterwards that could any whit lessen or dâ—sturb the perfection of his Rest on the seventh day as it would have happened if God had kept a Sabbath of Rest whiles Adam stood in a mutable condition p. 54 CHAP. VIII That the true nature of Gods Rest on the seventh day was his sweet content in the Mediator p. 55 56 All the Trinity rested and were refreshed on the seventh day because they had perfected mans happinesse by a Re-creation p. 57 CHAP. IX Proving that God blessed the first seventh day with many sorts of spiritual Ordinances such as were apt to convey spiritual and eternal blessednesse to faln man p. 59 God would never have blessed the seventh day with spiritual Ordinances if the Mediator had not been declared to faln man before the seventh day p. 60 God did not leave Adam and Eve to spend the first seventh day in private speculations but he blessed the first seventh day with variety of Ordinances both for publick and private use for their best spiritual good p. 60 God commanded Adam to preach every seventh day either upon his miserable Fall or else upon the riches of Gods grace for his recovery by the Promised Seed p. 62 God commanded Adam to joyn the duty of Prayer to the duty of Preaching p. 63 Jesus Christ taught Adam by the Sacrifice of a Lamb how he should be the Lamb of God to take away the sin of the world p. 65 Two persons where no more can be had may be called a true Church of Christ and may exercise Gods Ordinances after a publick manner p. 68 The dis-regarding of the Sabbath and the Ordinances thereof is the high way to all Prophanenesse and Apostacy p. 70 Private duties are commanded on the Sabbath dayes as necessary Handmaids to the publick p. 72 CHAP. X. Shewing after what manner God did sanctifie the first seventh day p. 73 1 By ordaming it to be the separated time of his publick and private worship 2 By ordaining it to be as a sanctified sign of his Rest and of mans resting on the Seed of the Woman for the breaking of the Devils Head-plot by the work of his Redemption and Reconciliation p 73 When ever God did sanctifie any thing for mans use he did by that act command man to separate that thing to the Lords use p. 74 When God did sanctifie the first seventh day he did thereby command Adam to prepare himself for the better sanctifying of the said seventh day p. 75 CHAP. XI Shewing that God did sanctifie the outward Rest of the seventh day to be a typical sign both of his own Rest and of mans Resting on the Seed of the Woman for the breaking of the Devils Head-plot for mans Redemption p 78 Our Redemption from Sathans Head-plot was the finishing act of the whole Creation and therefore it was the true reason of Gods Rest and of hiâ— commanding Adam to rest on the first seventh day p. 82 CHAP. XII Shewing that God did make the first seventh day famous by honouring the number Seven ever after with famous respects p. 85 1 By contriving the Typical Ceremonies of our Redemption very often into the number of Seven doubtlesse in an honourable memorial of the first famous seventh day p. 86 2 By marking out divers rare and eminent holy persons by the number Seven p. 89 3 By contriving several parcels of the Scripture Chronology into the number Seven doubtlesse in an honourable remembrance of the first famous seventh day p. 93 CHAP. XIII Proving That though Christ hath abolished the Seventh Day by his death yet he hath not left the day of his publick worship Arbitrary to particular Churches to appoint what day they please in the place of the seventh day as some unadvised Protestants do affirm p. 94 And that Christ Jesus hath made three main changes in the tenne Commandements p. 99 CHAP. XIV Proving by several other particular grounds that Christ himself did appoint the day of his Resurrection for the exercise of his publick worship in the place of the seventh day p. 101 Things Remarkable 1 Touching the number eight three things are remarkable p. 113 2 That four Sabbaths did meet together and succeed each other at the Death and Resurrection of Christ ibid. 3 The Resurrection of Christ was made famous by three remarkable days p. 114 CHAP. XV. Propounding some reasons why the Apostles did allow of the Jewish-Sabbath or seventh day in their Synagogues for a time after it was abolished by the Death of Christ as well as of the Lords day in Christian Churches p. 116 The opposition which some beleeving Jews made in Christian Churches for their not obsâ—rving the Jewish Sabbath doth fully prove that the Christian Churches had cast off the Jewish Sabbath and that they observed the Lords Day in the place of it p. 118 CHAP. XVI Being an Answer to several Questions Q. 1. Whether Christians under the Gospel are bound to observe the Lords Day as strictly from all work and as holily in the practise of all duties of Religion as the Jews were to observe the Sabbath day p. 129 Hence this Question is moved Whether it be lawful to begin to solemnize a Marriage upon the Sabbath Answered no. p. 130 Q. 2. Might not the Jews kindle afire on the Sabbath day to dresse necessary food Answered Yes p. ibid. Q. 3. To the same purpose Answered p. 132 Q. 4. To the same purpose Answered p. 134 Q. 5. Are Christians bound to rest as strictly from all Works and Re-creations on the Lords day as the Jews were on the Sabbath day Answered Yes p. 135 Q. 6. Were Re-creations on the Sabbath day punished by the Magistrates among the Jews with the same kind of punishments that working on the Sabbath was Answered No. They used differing kind of punishments p. 136 Also that Magistrates are bound to punish the prophanation of any part of the Lords day whether it be by work or re creation either by scourging or else by some Mulct that is equivalent p. 137 Q 7. Did not the Jews hold it lawful to do works of mercy or of present necessity upon the Sabbath day Answered Yes p. 139 A TABLE OF Some Scriptures that are Explaned or Illustrated in this first Treatise Genesis Chap. Vers Page 1 26 37 1 28 36 2 1 30 34 2 2 30 2 3 59 2 8 10 2 9 3 7 2 17 14 16 17 2 19 10 2 23 26 2 25 14 3 1 5 13 3 2 5 3 7 14 3 8 23 3 9 23 3 11 25 3 12 25 3 13 25 3 15 25 35 39 50 62 3 17 14 3 20 27 3 22 7 4 23 24 90 4 26 69 5 24 90 6 6 56 8 20 67 10 21 91 10 25 91 22 4 115 22 6 92 32 24 47 49
man was so conceived and born but Jesus Christ alone whose conception was not by the ordinary way of generation between Man and Woman but by the mighty power of the Holy Ghost hence it follows 1. That the Serpent had seduced the Woman before she knew her Husband after the manner of all flesh And 2. Hence it follows That she was seduced in the very day of her creation Master Calvin saith If they had stood but a short time the See Calv. on Gen. 3. 6. Blessing of God had not been in vain for propagation And Paul may wel allude to Eves being deceived by the Serpent even whiles she was a Virgin for he writeth thus to the Corinthians I have espoused you to one Husband that I might present you a chast Virgin to Christ but I fear lest by any means that as the Serpent beguiled Eve so your minds should be corrupted 2 Corinth 11. 1 2. The Apostle compares the guiles of false Teachers to the guiles of Satan and he compares their sincere mindes as long as they kept fast to the Truth to the Virgin Eve for so long as they kept their mindes unpolluted with false Doctrin they were Virgin-like but as Eve the Virgin was beguiled and defiled by Satans fair but false Doctrin so the Apostle feared lest their minds should be corrupted by the fair though false Doctrin of their false Teachers from that plainesse that is towards Christ for the Tempter did tempt them by many seducing Teachers 1 Thessal 3. 5. and the Spirit saith the Apostle speaketh evidently that in the latter days namely in the days of the Gospel some should depart from the Faith giving heed to seducing Spirits and Doctrins of Devils 1 Timothy 4. 1. as the Virgin Eve once did Erasmus maketh this Comparison As Evah a Virgin married and undefiled beleeved the speech of the Serpent brought forth Disobedience and Death so many a Virgin married and undefiled beleeved the Angle brought forth Obedience and Life Conclusion Having proved hitherto by five Reasons that Adam fell in the day of his Creation it follows by good consequence That the Sabbath was not ordained in the time of Adams Innocency but after his Fall CHAP. II. Proving by three Reasons that Adam was Re-created in the very same day in which he was Created and Fell. 1. IT is evident to me that Adam was Re-created in the very self-same Reason 1. day in which he was created and fell by the order of Gods dealing with him immediately after his Fall For immediately after he had bitten of the forbidden fruit and was thereby dead in corruption and sin from the life of Gods Image in which he was created Then God of his rich mercy came to him in the * The cool or wind of the day means the Even tide as the Seventy translate it which begins at Mid-day for the Evening begins when the Sun begins to decline and then there doth usually arise a cooling wind called a Sea-turn which the God of nature hath ordained to cool the air in hot Countries cool or in the wind of the same day Gen. 3. 8. to confer with him and to enquire of him into what state and condition he had brought himself by eating of the forbidden fruit saying unto him by way of Query Adam Where art thou not in what particular place art thou as some ignorant persons do understand it for God was come to the very place where Adam was But into what case hast thou brought thy self by eating of the forbidden fruit And unto this searching Query Adam made a plain Answer saying in ver 10. I heard thy voyce walking in the Garden and I was afraid and because I was naked of thy Image in which I was created I hid my self This plain Answer of Adam doth imply two things 1 His fear of Gods wrath 2 The Reason of it 1 His fear of Gods wrath in these words I heard thy voyce walking in the Garden the word implies That it walked along by him like roaring Thunder among the trees of the Garden And with such a dreadfull voice Christ manifested himself to the Israelites when he gave the Law at Mount Sinai to awaken and over-aw their sinful consciences as Gen. 3. 8. compared with Ex. 19. 16. doth manifest and explain the matter and in this respect the dreadfull voice of Thunder is called Gods voice Psal 29. 3. And this dreadfull voice of God did so terrifie his guilty conscience that it forced Adam to say I heard thy voice walking like Thunder in the Garden and I was afraid for the guilt of his conscience told him that he had grievously transgressed against Gods positive command in eating of the forbidden fruit 2 He gives another reason why he hid himself among the trees of the Garden namely because I was naked both in body and soul of my created qualities and therefore I hid my self among the trees of the Garden And thus Adams conscience was convinced of his sin and terrified with Gods dreadfull voice of inquiry concerning his sin and guilt and thereupon he made a plain confession That he was afraid and that he hid himself because he was naked The Text runs thus in Gen. 3. 8. They heard the voice of the Lord God walking in the Garden in the cool or in the wind of the day And Adam and his wife hid themselves from the presence of the Lord God among the trees of the Garden vers 9. And the Lord God called unto Adam and said unto him Where are thou vers 10. And he said Who told thee that thou wast naked Hast thou eaten of the Tree whereof I commanded thee that thou shouldest not eat And by this searching Query Adam Where art thou Adam was convinced and terrified with the sense of his sin and with the dread of Gods wrath and when he saw that he could by no means escape it he made a plain confession of his sin and misery and that he hid himself because he was naked of Gods Image and subject to inordinate lusts and thereupon to shame and horror of conscience and in like sort it is said that Aaron made the people naked to their shame when he made a Molten Calf for them to worship as a God Exod. 32. 25. for by that sin God was departed from them and so they were made naked both of Gods graces and of Gods protection and the like is expressed in Rev. 3. 18. Rev. 16. 15. Ezek. 16. 22. Hos 2. 3. 2. Cor. 5. 3. God did purposely enter into a parly and communication with Adam that thereby he might prepare him for a Reconciliation saying to him in ver 11. Who told thee that thou art naked By this and the former searching Queries God was pleased to help Adam to search himself the more deeply and to affect him the more throughly with the sight of his sin and with the sense of his miserable spiritual death in sin because he intended
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
the seventh day come to be now called the Holy Sabbath but by a former command for every holy thing is first commanded of God and therefore that they might the better remember the holy Sabbath to sanctifie it Christ Jesus restrained the falling of Manna so that there was no Manna rained upon that day as there was upon all the other six dayes by which wonder God did charge the people to remember the Sabbath day and to prepare themselves for it by preparing the food of the Sabbath on the sixth day and yet for all this it came to passe that there went out some of the people to gather Manna and they found none thereupon the Lord Jesus said thus unto Moses How long refuse you to keep my Commandements and my Laws Exod. 16. 27 28. Hence it is evident that Jesus Christ had made a Law for the keeping of the Sabbath before he Exod. 16. 27 28. gave the fourth Commandment at Mount Sinai and no other time for that Command can be found in all the Scripture but Gen. 2. 3. and there it is couched under the word Sanctified therefore when God did sanctifie the first seventh day he did under that word not onely command Adam to sanctifie the seventh day but under that word he did also command him to prepare himself to sanctifie it for that word contains as much as if he had said to Adam Remember to sanctifie it by the practise of such publick and private Ordinances as I have blessed the seventh day withall for thy good and prepare thy self thereto with all carefulnesse From all these considerations it is evident that Jesus Christ hath ever been uniform in his command touching the sanctified use of the seventh day even from the very first institution of it in Gen. 2. 3. untill he had finished the typical rest of it by his Death and Resurrection and the Hebrew Doctors agree thus â—ar for they say That all the Fathers observed the Sabbath before Moses time See Rambam in Gen. 26. fol. 46. and Aben Ezra in Exod. 20. Conclusion The word Sanctified in Gen. 2. 3. implies 1 A Command to sanctifie the seventh day in the practice of such Ordinances both publick and private as it pleased Jesus Christ to blesse the seventh day withall 2 It implies a Command to prepare themselves for Gods presence and so it contains as much as the preface to the fourth Command doth Remember the seventh day to sanctifie it for all sanctified things must be remembred by way of preparation or else God that is jealous of his sanctified time will destroy such as come unpreparedly into his holy presence CHAP. XI Shewing how God sanctified the outward Rest of the seventh Day to be a typical sign both of his own Rest and of mans Rest in the Seed of the Woman for the breaking of the Devils Head-plot for mans Redemption GOd did not sanctifie the outward rest of the seventh day as a typical sign of his Resting from the labour of his visible Creation as I have elsewhere noted But God Rested the seventh day and sanctified that day of Rest because his soul did now rest upon the Rock Christ who had undertaken mans Re-creation and the government of the whole Creation in opposition to Sathans Head-plot then Gods Soul rested on the seventh day and was refreshed If God had rested on the seventh day whiles Adam stood in a mutable condition his rest had been but an imperfect and uncertain rest because of Adams speedy fall God did not therefore rest nor sanctifie that rest as a typical sign of his rest and of mans rest in the Seed of the Woman till after Adams Fall and Re-creation as I have noted formerly And it is evident that God did not ordain the holy Rest of the seventh day nor any other thing to be a sanctified sign of his grace in Christ as long as any of those things did lack any thing to the perfection thereof As for example 1 When God sanctified the Tabernacle as a type of the humane nature of Christ he did not sanctifie it that is to say he did not command it to be sanctified as long as it lacked any thing to the perfection thereof but as soon as it had its perfection of being finished and reared up he sanctified it Num. 7 1. 2 They did not sanctifie the Altar untill it was finishâ—d and made perfect neither might they offer any offering upon the Altar after it was made untill it was sanctified by the holy anointing oyl c. 3 God did not sanctifie Aaron and his Sons as a type of the Priestly Person of Christ untill they had compleatly fulfilled all the typical Ceremonies that did appertain to their Priestly Office Ex. 28. 3. 41. Ex. 29. 1. 9. Lâ—v. 8. 10. 4 God did not sanctifie the first-born of Israel to his service untill he had perfectly redeemed them from the destruction that fell upon all the First-born of Egypt Num. 8. 17. but then after they were perfectly delivered he commanded Moses to speak to all Israel to sanctifiâ— them to the Lord Exod. 13. 2. namely after a new Moon had gone over them for untill a new Moon had gone over them they lacked of the time that God had appointed for their redemption and then their price was given to the Lord Lev. 27. 6. 5 God did not command the Holy City to be sanctified untill the wall was finished and the doors thereof set up but as soon as all this was finished and perfected then it was sanctified and the Dedication thereof kept with great joy Neh. 3. 1. with Neh. 12. 27. c. Now from these and such like Iâ—stances It follows that God could not be said to sanctifie the outward rest of the seventh day to be a typical sign of his Rest and of mans Rest in the Mediator as long as Adam stood in a mutable or unconfirmed condition But as soon as God had perfected his Creation by a Re-creation and had established the Government of all upon the Rock Christ whose work is perfect then God blessed and sanctified the seventh day because in it he had rested from all his Work which God had created and made But I shall yet a little further endeavour to make this point more evident namely that the sanctified rest of the seventh day was ordained to be as a sanctified sign of fallen mans resting on the promised seed by faith for the breaking of the Devils Head-plot for Mans redemption and so consequently as a sign of mans eternal rest in Heaven hereafter Reas 1. Because the Sabbath in respect of the strict rest of it is called a sign of the everlasting Covenant Exod. 31. 13. 17. Exod. 31. 13 â—7 Heb. 4. 3 9 10 Heb. 4. 3 9 10. now there is no everlasting Covenant but that which is made in the Bloud of Christ and this Covenant of bringing man to Life thereby is the only sure thing to rest upon but this Covenant was
Worship Arbitrary to particular Churches to appoint what day they please in the place of the seventh day as some unadvised Protestants do affirm I Have already shewed you that God blessed the seventh day and sanctified it because that in it he rested from all his works that belonged either to the heavenly or the earthly Host and that his finishing Act lay in this namely in ordaining the Seed of the Woman to break the Devils Head-plot and when that Head-plot was broken then God rested and was refreshed and then also he sanctified the outward rest of the seventh day to be a sign both of Gods rest and of Mans rest on the Seed of the Woman as soon therefore as the Seed of the Woman had broken the Devils Head-plot by his propitiatory sacrifice of Attonement the holy rest of the seventh day must cease as it was a type or sign of that which is now performed But yet withall I pray remember what I have said upon the word Sanctified namely that thereby God commanded fallen Man to set apart the seventh day for a double use 1. As the sanctified time of that Worship wherewith he had blessed the seventh day and 2. As a sanctified sign in this last respect the seventh day is abolished by the death of Christ but in the first respect namely as it was set apart for so much time to be imployed in the exercise of such Ordinances both publick and private as God had blessed the seventh day withall so it must continue namely the seventh part of time according to the days of the Week in a constant succession to the first seventh day to the end of the world And indeed the seventh part of time cannot bee translated to any other day of the Week but to the next day after the seventh day for if it had been translated to any other day God should have been a loser of his seventh part of sanctified time there would have been a vacuum in the revolution of the seventh part of time at least in the first translation of it to any other day but the first day of the Week and so the roundnesse of the seventh part of time would have been spoiled which must not be admitted for as God did not allow lesse than six parts of the Week for Mans civil imployments so neither will he have lesse time for his publick worship than he appointed at first Therefore it would have been a great dishonour to Christ who is made of God to be both the Lord of his Church and the Lord of the Sabbath if he had left the day of his publick Worship arbitrary to each particular Church to transferre it to what day they pleased A man may with as good reason affirm That Christ hath left the outward Form of his publick Worship arbitrary to each particular Church as affirm That he hath left the day of his publick Worship arbitrary there is as much reason for the one as for the other for Jesus Christ by his death hath made as much alteration in the second Commandement in respect of his outward Worship as in the fourth Commandement in respect of the change of the day Secondly the very order of the Ten Commandements doth plainly tell us that all Gods publick Worship which is fully comprehended in the second Commandement must have a publick day appointed by God himself for the constant exercise of his said publick Worship and consequently it follows that as soon as Christ had abolished the seventh day by his death he being the Lord of his Church and the Lord of the Sabbath must establish another certain day in the place of the seventh day to the end of the world without any intermission or losse of time The order of the four Commandements of the first Table lyes thus 1 The first Commandement doth injoyn us to worship the true God alone in Unity and Trinity with the whole inward man 2 The second Commandement doth injoyn us to worship the true God with all such outward worship as he had commanded at that present or should command afterwards 3 The third Commandement doth injoyn us to worship God in a holy manner both publickly and privately and with outward reverence as well as inward 4 The fourth Commandement doth injoyn us to observe the seventh day not onely as a sanctified sign but also as the sanctified time of that worship wherewith God had blessed the seventh day as soon therefore as Christ the Seed of the Woman had accomplished that work of breaking the Devills Head plot by his Propitiatory Sacrifice the seventh day in regard it was a sanctified sign must cease but as it was the sanctified time of Gods publick worship so it must not cease but it must still be continued or else Gods publick worship must suffer losse and confusion no other way can be found out by which the constant solemnity of Gods established worship may be continued but by translating the seventh day to the next day for by that means onely God shall still have the seventh part of time for his publick worship without interruption and by this means onely the twofold manner of sanctifying the seventh day doth attain its severall ends 2 Let it be a little further inquired into To what end did God command all his publick worship in the second Command and to what end did he command all his publick worship to be reverently performed in the third Command if the day of his publick worship in the fourth Command be wholly obliturated 3 Consider that the command of Christ is that all his publick worship must be done decently and in order 1 Cor. 14. and seeing he doth require that the meanest circumstances of his worship be done decently and in order no doubt but he hath taken order that the main things of his publick worship should be done decently and in order and that cannot be without some publick day be uniform But if Christ Jesus hath left the day of his publick worship arbitrary to his particular Churches they will hardly agree upon a way of decency especially in respect of the solemnity of time doubtlesse they will appoint several dayes of the week as every Church shall think best for their own conveniencies yea it may be that some particular Churches may grow so corrupt that they may think one day in a month sufficient and others may think one day in two or three months sufficient for Gods publick worship and who can prevent such disorders aâ— these if Jesus Christ hath not established a standing day There are some that professe Christianity that think that Jesus Christ hath not established a certain publick day in place of the seventh day and therefore they do still hold the Jewish Sabbath together with the Lords day As for example The Melchites or Syrians who are esteemed for number to be the greatest Sect of Christians in the Orient these do confound the day of Gods publick worship for they and the
Mal. 1. 11. Joh. 4. 23. Act. 10. 35. And thirdly he hath changed all the typical Sabbaths of Moses into the Lords day for though the Sabbath was first given to Adam the very next day after his Creation and Fall yet as the holy rest of it was a typical sign so it must be reckoned among the Customes of Moses as well as Circumcision was for though at the first Circumcision was given to Abraham long before Moses yet it is reckoned among the Customes of Moses because he wrote first of it as it was a typical sign So in like fort though the Sabbath was first given to Adam as a typical sign yet it is reckoned among the Customes of Moses because he first wrote of it as a typical sign Exod. 31. 13. c. and also Moses doth reckon it among all the other Festival Sabbaths in Lev 23. therefore it must be abolished by the death of Christ as well as all the other typical Customes of Moses by changing it into the Lords day Col. 2. 16 17. Gal. 4. 10. Act. 21. 21. Conclusion from the Premises That it is not in the power of any particular Chuâ—ch or Churches to make this change Christ onely hath power to do it and he hath done it as he is the Lord of the Sabbath and the Lord of his Church and that day cannot be altered by any Church or State to the worlds end CHAP. XIV Proving by several other particular grounds That Christ himself did appoint the day of his Resurrection in the place of the seventh day for the exercise of his publick worship 1 I Do not mean that Christ left the day of his publick worship Reason 1. to the discretion of his Apostles to appoint what day they thought good in place of the seventh day though their appointment had been a sufficient warrant for us knowing by what spirit they were guided but my meaning is that Christ himself did appoint the day and therefore in the day of his Resurrection he did use means to assemble his Disciples together that he might meet with them and declare unto them the things that appâ—rtained to the Kingdome of God he first appeared to Mary Magdalen and at her second coming to his Sepulchre he bid her tell his Disciples that He was risen from the dead Joh. 20. 17. 18. Then he appeared unto two of his Disciples as they went from Jerusalem to Emaus Luke 24. and he proved his Resurrection to them from the Scriptures and opened their understandings to understand what he said and this he did to draw them back again to the rest of the Disciples partly that they might testifie the certainty of his Resurrection and partly that they might not be absent from the Assembly when he should come unto them to instruct them further concerning his Death and Resurrection And at that Assembly he also opened their understandings that they might understand the Scriptures which he alleged for he said â—nto them Thus it is written and thus it behoved Christ to suffer and to rise again from the dead the third day Luke 24 45 46. I grant it was somewhat late in the evening ere Christ came unto their Assembly but yet that time of the evening is plainly called the same first day of the week Joh. 20. 19. But the particular Joh. 20. 19. Scriptures which he alleged to prove his Resurrection are not recorded neither by Luke nor John but yet we may gather by consequence that when he spake of his Death and Resurrection he might well speak how he had ended all Moses Ceremonies and so consequently how he had ended the typical use of the Sabbath by his death and then doubtlesse he would nominate some other day in the place of it for the use of his publick Worship or else he had leâ—t it to disorder and confusion if he had lest it arbitrary to particular Churches 2 As soon as Christ had ended all his instructions concerning Reas 2. his Death and Resurrection he appointed another Joh. 20. 26 meeting on that day seven-night Joh. 20. 26. and it is evident that this was the second time of his appearing to their Assembly because the next time after this is called the third time Ioh. 21. 14. I confesse if it can be proved that Christ had appeared to them on any other day between the day of his Resurrection and that day seven-night then his appearing on that day seven-night had not been so remarkable but seeing hee did not appear any more unto them till that day seven-night it strongly argues that he did purposely abstain from them the whole week to declare his election of that day in the place of the seventh day and I am the more confirmed in the truth of this because this second time of his meeting was not occasioned by any Sabbatical feast of the Iews for the last day of the feast of Unleavened bread which was a chief festival Sabbath was past two days before this second meeting and none of the festival days which doubtlâ—sse his Apostles kept was any occasion of his meeting with them sooner than the same day seven-night after his Resurrection it argues therefore that this Assembly of the Apostles and Disciples was done by Christs directions and Luke doth testifie that Christ did give certain Commandements to his Apostles after his Resurrection being seen of them at times forty days and speaking that which appertained to the Kingdome of God Acts 1. 2 3. now what those Commandements were and what those things were which hee spake concerning the Kingdome of God is not recorded but yet it may be collected from the practise of the Apostles in that they used the first day of the week for Gods publick Worship in Christian Churches that Christ did command them to observe that day in place of the seventh day as soon as they were separatâ—d from the Iews Synagogues into particular Christian Churches and we may the rather conceive this to be a true collection because he did at this present give unto his Apostles a new Commission to preach the Gospel Ioh. 20. 21 22. and the Gospel Joh. 20. 21 was preached not only in Synagogues on the seventh day but also in Christian Churches on the Lords Day yea and bâ—fore his Ascension he did again command them to Preach and Baptise through all the world Matth. 28. doubtlesse therefore seeing he ordained Baptism as an appendix to the preaching of the Gospel and as a badge of the Christian Faith in Christian Churches he would not fail to appoint a solemn day seeing he had abolished the seventh day by his death in which day his command of Preaching and Baptising was ordinarily to be performed And why doth Iohn say That Christ did many other Signs in the presence of his Disciples which are not written Joh. 21. 25. but to teach us that these two times of his miraculous appearing to his Disciples on the first day of the
week when the Doors were shut are written that we might beleeve that Jesus is the Christ the Son of God Ioh. 20 30 31. and that he hath not only abolished the seventh day by his Death but that he hath also established his Resurrection-day in the place thereof in which he arose from the Dead as the Lord and Conquerour of Satans Head-plot Obj. You say That the second time of Christs appearing was the same day seven-night after his Resurrection but that cannot be because John saith it was eight days after Joh. 20. 26. Ans I answer When Iohns eight days come to bee rightly Joh. 20. 26 understood it will appear to be no more but seven nights and this may the better be beleeved because the Evangelist Luke doth make such a kind of reckoning of days as this is in Luke 9. 28. Luke 9. 28 there he saith that the day of Christs transfiguration was eight days after his former Miracle but yet in proper speaking it was no more but seven nights and this is evident because Matthew doth make the said space of time to be but six days Mat. 17. 1. Mat. 17. â— This difference must thus be reconciled Luke counteth into the number of his eight days the day of the former Miracle and the day of the latter Miracle wherein Christ was transformed but Matthew doth not reckon neither the day of the first Miracle nor the day of the latter Miracle but only the six whole days that came between them so that if you will account Lukes eight days by nights then there will be found no more but seven nights but if you will reckon by days Artificial then if you take a part of the day wherein the first Miracle was wrought and a part of the day in which Christ was Transfigured then it was eight dayes but still it was but seven nights In like sort it was eight dayes from Christs first appearing to his next appearing as John speaketh if you count a part of the former and a part of the latter day into the number but if you account it by nights then it was no more but seven nights so that after a sort it was eight dayes but yet in true account of dayes natural which is according to the account of the dayes of the week it was no more but seven nights This Interpretation and Reconciliation hath the approbation of divers learned Divines both Ancient and Modern and none will oppose it but peevish persons that love to seek a knot in a Bulrush 3 A third Reason that doth perswade me that Christ hath ordained Reason 3. his Resurrection-day as the day of his publick worship in the place of the seventh day is this namely because he made choice of the first day of the week in which he did send the promise of the Father unto his Disciples Luke 24. 49. Joh. 15. 26. Luke 24 49. Act. 1. 4. Act. 2. 33. For when the day of Penâ—icost was come they being all as one together there appeared unto them cloven Tongues like fire and it saâ—e upon each of them Act. 2. 1. This day of Penticost was the first day of the week in which he arose from the dead as it may be calculated by the account of fifty dayes which must take their beginning from the second Sabbath that is to say from the second day of the Feast of Unleavened-bread or from the morrow after the first Festival day Lev. 23. 15 16. to the day of Penticost Lev. 23. 15 16. Act. 2. 1. so named of fifty dayes Act. 2. 1. In the first Festival Sabbath Christ was crucified the morrow after was the Sabbath oâ— seventh day in which he lay in his grave thence begins the reckoning to the day of Penticost Object It may be objected that Christ appeared with the promise of the Father to his Apostles on this day because it was the Festival day of Penticost rather than because it was the first day of the week Ans I answer That Christ had abolished the Command for the use of all Festival Sabbaths by his death and therefore his appearing now was not in honour of that Festival Sabbath but it was purposely because this day was the first day of the week iâ— which he arose as a Lord and Conqueror of Satans Head-ploâ— and because he had now ordained it as the day of his publick worship in the place of the seventh day and in that respect also he made choice of this day to gift them with the immediate gift of Tongues for the more speedy spreading of the Gospel all the world over on the first day of the week as the constant standing day of his publick worship I conclude therefore that the same wonderfull providence that did order the Resurrection of Christ to fall out upon the first day of the week did order the day of Penticost to fall out at this time on the first day of the week And by this Miracle of fiery cloven tongâ—es on this day Christ did not onely testifie that it was he that gave the Fiery Law at first when he sounded out the Law in fire at Mount Sinai which time hath ever since been called Penticost for the instruction of his people in faith and holinesse but also that it was he that would sound out his Law of the glad tydings of the Gospel to all Nations by this new gift of fiery tongues which he bestowed upon his Apostles whilst they were in a Church Assembly for the more effectual and more speedy spreading of the Gospel in all Christian Churches in every first day of the week and as an earnest thereof there were three thousand souls converted at this meeting 4 A fourth Reason that doth perswade me that Christ himself Reason 4. hath ordained his Resurrection-day for the day of his publick Worship in the place of the seventh day is this namely because the Apostle did cause the Christian Churches of Corinth to assemble together on this first day of the week 1 Cor. 16. 1 2. 1 Cor. 16. 1 2 The Apostle Paul did not now by this Epistle first begin to appoint this Church to meet together every first day of the week for he saith Vpon the first day of the week when ye are met together namely according to your usual custome Let every one of you lay by him in store as God hath prospered him that there may be no gathering when I come 1 Cor. 16. 2. Hence it is evident that the first day of the week when Christians met together or as the Apostles phrase is when they are met namely according to their usual and constant custome to worship God then he did exhort them to lay aside something for the poor for that day was a good day for their souls and therefore that season was a good season to lay aside something for the poor Saints that were at Jerusalem I grant that the word Every first day is not fully
expressed in the Greek Text but yet it must necessarily be understood as it appears by the consequence for the Apostle did glory of their willing mind to them of Maâ—edonia saying that Achaia in which Country the City of Corinth was seated was prepared A yeer ago and that their zeal provoked many 2 Cor. 9. 2. But how could the 2 Cor. 9. 2. Apostle have thus gloried of their zeal and of their willing mind to them of Macedonia if they had laid up something but once onely upon some one first day of the week and no more as some would have the Text to speak doubtlesse therefore they did lay aside something either every first day of the week or at least usually when they were met together for the exercise of Gods worship and in so doing their zeal was exemplary to provoke them of Macedonia to imitate their example and this is the rather to be beleeved because the Apostle doth still exhort them to perform that duty 2 Cor. 8. 10 11 12. I conclude therefore that though the word Every be not fully expressed in the Greek Text yet that it must necessarily be understood and therefore the Geneva Translation that puts it in is to be justified because it is according to the true sense of the place 2 Touching this phrase Let every one of you lay by him in store I dare not affirm that this is meant of laying up by the Deacons Collection but I rather think it was done by separating something by way of Vow for the use of the said poor in every one 's own hand which was as sure a course as if it had been put into the Box of the poor for in this phrase Let every one of you lay by him in store The Apostle doth Thalmudize as relating therein to a certain custome of the Jews in vowing something to the poor for the Hebrew Doctors say That Alms is comprehended in the general of Vows and therefore he that saith thus Lo this Shekel or this Shilling is an Alms he is bound to give it to the poor out of hand But if there be no poor present he is bound to separate it and to lay it Up till he find some poor See Ains in Deut. 23 21. The Apostâ—e Paul did lay this duty of Vowing uppon the Churches of Galatia Corinth and Macedonia namely That every one of them should separate something for the poor and lay it up on the first day of the week when they were met together for that day was a fitter day for that duty than any other day of the week And the Hebrew Doctors do adde this to their former speech That if a man had purposed to give such a quantity to the poor but in his heart onely he was bound to pay it 3 Hence it is evident That the first day of the week was by Christs Institution the day of publick Worship in place of the seventh day or else the Apostle would never have given direction to the Churches to separate something for the poor when they were met together on that day for the Apostle doth professe that in such matters he ordained nothing in the Church but what he received from the Lord 1 Cor. 11. 23. And that the things which he wrote unto them were the Commandements of the Lord 1 Cor. 14. 37. and therefore it follows that the Church of Corinth and 1 Cor. 11. 23. all other Christian Churches did usually meet together on this day by the special Command of Jesus Christ And seeing the Churches of Macedonia did contribute to the poor Saints of Jerusalem as well as the Churches of Achaia no doubt but Paul did order them to do it on every first day of the week answerable to the Rom. 15. 25 26 Churches of Galatia and Achaia Rom. 15. 25 26 27. And seeing Paul did observe the first day of the week to administer Act. 20. 7 the Lords Supper to the Church at Troas in Phrigia Act. 20. 7. It doth evidence that he was uniform in ordering all Christian Assemblies to be kept on that day for Troas was a neighbour Church to them of Galatia and therefore they kept the same day for Gods publick worship as they of Galatia and Achaia did Act. 16. 6 with Act. 18. 27. 5 A fiâ—th Reason that doth perswade me that Christ himself Reason 5. hath ordained his Resurrection-day for the day of his publick worship in the place of the seventh day is the hot contention that many beleeving Jews did make in Christian Churches about the observation of the Jewish Sabbath for many of the beleeving Jews were still zealous for the observation of Moses Laws and this contention of theirs doth strongly perswade me that all Christian Churches had laid aside the observation of the Jewish Sabbath and that they did now observe the first day of the week in the place of it as I shall more fully explain the matter in Chap. 15. My sixth Reason is taken from the title of the Lords day in Reason 6. Rev. 1. 10. This title is an evident proof to all men that Jesus Christ himself did ordain the day of his Resurrection in the place of the seventh day for John in his Epistle to the seven Churches of Asia doth name it the Lords day as if it were a day that was familiarly known to the said Churches though they were many miles distant from each other But if it had been a new title of a new day not yet familiarly known to them John would have described it to them by some circumstantial demonstration but in as much as he doth no more but barely name it the Lords day without any further description of it It argues that this day by this time at least was familiarly known and grown into frequent use and practise among all the Christian Churches of Asia for at this time John wrote to the seven Churches of Asia in the reign of Domitian the Emperor which was about four and fifty yeers after the death of Christ by this time I say the name of the Lords day was familiarly known among all the Churches of Asia even as the first day of the week was familiarly known long before this to the Churches of Achaia Galatia Phrigia and Macedonia and doubtlesse as these parts of the world so many others did know that Christ Jesus had ordained the first day of the week for his publick worship in the place of the seventh day And truly John might well call it the Lords day in a double respect 1 In relation to the day of his Resurrection because in it he arose from the dead as the Lord and Conqueror of Satans Head-plot Rom. 149. 2 Because He as the Lord of his Church and as the Lord of the Sabbath did ordain this day to be the day of his Publick Worship in the place of the seventh day to the end of the world And in both these senses David might well say This
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
they surmised Act. 21. 24. And for Acts 21. 24 this very reason the Apostles made no scruple at all to preach on the Sabbath or seventh day in the Iews Synagogues for in the Synagogues the Iews observed no other day but the seventh day as it is evident by Acts 13. Acts 16. Acts 17. Acts 18 c. The Apostles therefore made no scruple but did gladly take the opportunity of their old Sabbath to preach unto them in their Synagogues by the means whereof they converted many ten thousand Iews unto Christ and after conversion the Apostles left them to continue still in their Synagogue-Assemblies untill the malignant Iews did persecute them and then the Apostles did advise them to separate from the Synagogue and so to joyn themselves into particular Christian Churches where they were directed to observe the Lords Day in the place of the Jewish Sabbath for in those Heathen Countries where Paul preached in the Iews Synagogues the Heathen Governours by Gods special providence left the Iews to the free liberty of their own Consciences to use what Worship and what day of Worship they pleased and in that respect the Christians had as much liberty to observe the Lords Day in their Church-Assemblies as the Iews had to observe their Sabbath in their Synagogues and therefore as soon as the beleeving Iews and Proselites of Thessalonica were persecuted by the malignant Synagogue they joyned into a Christian Church-Assembly by themselves Acts 17. 4. and so Acts 17. 4 Acts 18. 17 Acts 19. 9 the beleeving Iews and Proselites of the Synagogue of Corinth did the like as soon as they were persecuted Act. 18. 17. and the Christian Iews and Proselites of Ephesus did the like Act. 19. 9. These and all the other beleeving Iews of the other Synagogues did separate themselves from the malignant Synagogue as soon as they were persecuted and joyned themselves into several Christian Churches and then they kept their Church-meetings on the Lords Day and not on the Sabbath Day for the Apostles did open and allege unto them that the Iewish Sabbath was abolished by the death of Christ and that Christ had instituted his Resurrection-day in the place of it for the day of his publick Worship Obj. Here it may be demanded How can it be proved that the Apostles did instruct the beleeving Jews and Proselites in the observation of the Lords Day Ans It is evident enough by the opposition which some of The opposition whâ—ch some of the beleeving Jews made in Christian Churches or their not observing of the Jewish Sâ—bbath doth fully pâ—ove that the Christian Churche had câ—st off the Jewish Sâ—bbaâ—h and that they observed the Lords Day in the place of it the said beleeving Iews did make against the Apostles and the Christian Churches for the not observing of the Iewish Sabbath for it is evident that many of the said beleeving Iews did still earnestly contend not only for the observation of the Iewish Sabbath but also for the observation of all the other customs of Moses but if the said Christian Churches had not altered the day of their publick Worship the said beleeving Iews had not had any occasion at all to contend for the observation of their wonted Sabbath Day therefore by their earnest contending for the observation of the Iewish Sabbath it appears That the Christian Churches did by the Apostles directions observe the Lords Day for Gods publick Worship I say the earnest contention that some certain Iews which did beleeve did make against the Christian Churches for their not observing of the Iewish Sabbath doth fully prove to my understanding that the said Christian Churches hâ—d laid aside the use of the Iewish Sabbath and did make use of the Lords Day only for the use of Gods publick Worshiâ— aâ— I shall explain iâ— by and by Bâ—â— yâ—â— I have also affirmed that the Apostles did allow of the observation of the Iewish Sabbath in the Iews Synagogues and that they did gladly imbrace the opportunity of that day to preach unto them for their conversion to the faith of Christ And so for a time the Apostles did observe two Sabbaths together namely the Iewish Sabbaths in preaching to them in their Synagogues and the Lords Day in preaching to the converted Iews and Proselites in their Christian assemblies And this their practise was as allowable for a time as Iohns Baptism was with Circumcision for a time for Apelles was Baptised with the Baptism of Iohn after he had been Circumcised Acts 19. 3. and Christ himself was Baptised of Iohn in Iordan after he had been Circumcised yea which is more it was after that Christ had ordained Iohns Baptism as a Sacrament of iniâ—iation into the Christian Church and Paul did Circumcise Timothy who doubtlesse had been formerly Baptised into the Church of Christ Obj. Why did the Apostle Paul circumcise Timothy seeing hee had formerly been baptised into the Church of Christ Ans Doubtlesse hee did not Circumcise Timothy out of any Conscience to the necessary use of Circumcision as the Iews Synagogues did but because Paul and Timothy were to be conversant in the Synagogues where they observed the Sabbath and Circumcision therefore Paul did it meerly out of Christian Wisdom and Providence that he might thereby win the Iews the more to respect his Person and Ministry Act. 16. 3. for Paul desired to be conversant in the Iews Synagogues as much as might be but he knew he could not be admitted to converse with them in their Synagogue Worship having Timothy an uncircumcised Grecian for his companion unlesse he was Circumcised for uncircumcised Persons might not be admitted to â—amiliar converse with them in the exercise of Religion Acts 10. 28. Therefore seeing the Apostles saw cause to allow of the use of Circumcision by way of permission for a time after that Christ had ordained Baptism as the only Sacrament of initiation into his Church they might by the same reason allow of the Iewish Sabbath in their Synagogues though not in their Christian Churches no more than they might allow of the use of Circumcision in their Christian Churches for Paul would not Câ—rcomcise Titus to please some zealous Iews in the Christian Church though he did Circumcise Timothy for the Synagogues sake Gal. 2. 3 4. And in this respect though the observation of the Sabbath was fully ended virtually by the Death of Christ and not permitted in the Christian Churches yet Christ was pleased to permit the use of it to his Apostles in the Iâ—ws Synagogueâ— for a time namely as long as they had opportunity to preach to the Iews in their Synagogues and in that respect it pleased Christ Jesus to blesse the preaching of the Apostles and Disciples in their Synagogues upon their Sabbath Day to the conversion of many thousand Jews though many of them after their conversion did still continue zeâ—lous for the Law even after separation Acts 21. 20 Acts 15. 5. 24.
to let any man to rule over them as Judges of their Christian liberty by inforcing and perswading their Consciences to the observation of Moses ceremonies seeing they were but shadows of something to come namely they were but shadows of somthing to be fulfilled by Christ for Christ the Body was already come in the place of them all yea saith the Apostle Let no man beguile you of your prize Col. 2. 18 20 namely of that precious liberty which Christ by his Death hath purchased for you from the bondage of Moses ceremonies v. 18. and then he passeth his sentence against the Authors of their disturbance saying They are but self-willed in humblenesse c. and then in ve 20. the Apostles conclude thus If ye be dead with Christ from the decrees of the world if you beleeve that Christ by his death hath ended decrees why as though yee lived in the world namely in the observation of Moses ceremonies which were composed but of worldly things and in that respect the Sanctuary is called a worldly Sanctuary Heb. 9. 1. Follow yee decrees c. That which I aym at by this discourse is this namely to declare that there were some beleeving Jews in the Church of Colosse that did earnestly contend not only for the observation of Moses ceremonies in general but also that did in particular contend for the observation of the Jewish Sabbath as the only commanded day of Gods publick Worship in Christian Churches and hence I infer that these beleeving Jews needed not to have contended so earnestly for the observation of the Jewish Sabbath if the Apostles had not laid the observation of it aside and required Christian Churches to observe the Lords Day for their Christian assemblies in the place of the seventh day Obj. 2. I conceive these beleeving Jews did not contend for the observation of the Jewish Sabbath as you think but for the observation of the other Festival Sabbaths against which only the Apostle doth speak Ans 1. If you will grant That the Apostle doth exhort the Church of Colosse not to submit their Consciences to the observation of their Festival Sabbaths then much more doth he exhort them not to submit their Consciences to the observation of their weekly Sabbaths or seventh day for the weekly Sabbath was a typical sign as well as their other Festival Sabbaths and therefore the death of Christ doth abolish them all alike 2 And more particularly I answer That Pauls meaning by the word Sabbaths in Col. 2. 16. doth not as I conceive point out Col. 2. 16 any other Sabbath but the seventh day only for Paul doth enumerate all the several sorts of their Holy-days under these three several expressions First saith he Let no man judge you in respect of a Holy-day Secondly Or of the New Moon Thirdly Or of the Sabbaths 1 Under the term Holy-day the Apostle doth comprehend their three yearly Holy-day Feasts for there are no other solemn commanded Holy-days in Moses except the New Moon and the ordinary Sabbath days and these are not included in the term Holy-day because they are distinguished and sorted out from them by other distinct terms neither doth the Apostle comprehend any human Holy-days in this number such as were sometimes commanded by their Sanedrim upon some special occasions as the days of Purim were Est 9. and as the day of Dedication was Job 10. 22. for these temporary Holy-days must Joh. 10. 22 not be Co-partners with the said yearly standing Holy-days of Moses neither do I think that the Apostle doth now forbid the observation of such occasional temporary Holy-days in Christian Churches but the Apostle doth out of all doubt dehort them from the observation of their three Festival Holy-days therefore by the term Holy-day which the Apostle distinguisheth from the two other sorts of Holy-days namely from the New Moon and from the Sabbath he must needs mean no other but the said three yearly Festival Holy-days 2 By the New Moon the Apostle means the first day of every New Moon which the Jews observed in all their Synagogues as a constant Holy-day for the hearing of Gods Word preached in all the costs of Israel Numb 28. 11. 2 King 4. 23. 3 Therefore the term Sabbaths must needs mean their weekly Sabbaths which some Christian Jews that still remained zealous for the Law did labour tooth and nayl to perswade the Church of Colosse to observe for the day of their publick Worship but the Apostle told them that all this Bill of Decrees Christ had wiped away by his death Col. 2. 14. Col. 2. 14 3 It is yet further evident that these three terms in Col. 2. 16. do fully comprehend all the Holy-dayes that are in Moses because Moses doth comprehend them all in three the like termes in Num. 10. 10. Ye shall sound an Alarm 1 In the day of your Gladnesse Num. 10. 10. And 2 In your Solemn Feasts And 3 In the beginning of your months Though these three termes are not placed in the same order that Paul doth his in Col. 2. 16. yet they must needs comprehend all the Ceremonial Sabbaths or Holy-dayes of Moses For first by the day of their Gladnesse Moses doth mean such a day of gladnesse as he doth distinguish from their Solemn Feasts and from their New Moons which distinction ought not to be sleighted And therefore Baal Hattarim understands it of the Sabbath day And indeed no day hath the preheminence of gladnesse to this day for it was first ordained to be a day of rest to God because he had established Adams happinesse and the Government of the whole Creation on the Promised Seed who had undertaken to break the Devils Head-plot and therefore he rested in the Mediator and was refreshed and it was a typical sign of faln mans resting on the Mediator for his Redemption from Satans Head-plot and therefore it was the first great day of gladnesse to faln Adam and therefore as I have formerly noted the seventh day is placed among the Festival Sabbaths in the first place as the chiefest day of gladnesse Lev. 23. 3. Lev. 23. 3. And indeed no other day can be meant by the day of gladnesse but the Sabbath or seventh day and the reason is plain because all the other Holy-dayes in Moses are fully comprehended in the other two termes 4 Solomon in 2 Chron. 2. 4. doth expound the said three termes 2 Chron. 2. 4. by shewing the solemnity of all the sorts of Holy-dayes in the Temple-service for he built a Temple to the Lord namely To burn sweet incense before Him and for the continual Shew-bread and for the Burnt-offerings of the morning and evening 1 On the Sabbath dayes 2 In the New Moons And 3 In the Solemn Feasts of the Lord. This is a perpetual thing for Israel And moreover the Hebrew Doctors say That they did blow with the silver Trumpets in the Sanctuary 1 Over the Burnt-offerings of
that no fire shall be kindled upon the Sabbath day Exod. 35. 3. namely not for the use of any mans particular Calling as I have already opened this Text therefore no fire may be kindled upon the Sabbath day for the execution of a Malefactor for that was but the work of the Magistrates civil See Ains in Exod. 35. 3. Calling See Ains in Exod. 18. 22. and yet notwithstanding they held it lawfull for the Magistrate to put a Malefactor to death upon a Festival Sabbath as it appears by their practice in Joh. 19. 31. putting our Saviour to death on a Festival Sabbath for they did not hold those Sabbaths to be equal to the seventh day but if a Thief came to steal on the Seventh day and was taken in diging thorow an house they held it lawful for a private man to kill him on the Sabbath day though they did not hold it lawfull for a Magistrate to kill a Thief then because it was a case of present necessity for he might escape unlesse he were killed at that instant And truly Christians may do as much as this on the Lords day and no more without sin 2 Our Saviour confuted the Jews superstitious conceit of the outward rest of the Sabbath by examples from their own practice for when they took offence at his miraculous cures upon the Sabbath day he asked them why they held it lawful to untie their Cattle and lead them to the water upon the Sabbath day and so to give them Hay and Provender and to pull a Sheep out of the pit upon the Sabbath day and therefore said he Why may not I shew mercy to a Daughter of Abraham that is in misery upon the Sabbath day And seeing they held it lawfull for Abiathar to give the Shew-bread to hungry David he asked them Why it was not as lawful for his hungry Disciples to pluck ears of corn and to rub them and prepare them for the sustenance of their present hunger upon the Sabbath day and after Christ had cured the Criple he bad him take up his bed and walk to save it from spoyling and from losse upon the Sabbath day and when he cured blind eyes upon the Sabbath day with clay tempered into a salve he did it to warrant Chirurgeons and Physitians that they might lawfully temper their Potions and Plasters upon the Sabbath day to cure the sick and weak By these and such like examples in the New Testament our Saviour declared what liberty God gave unto the Jews to do works of mercy or of present necessity upon the Sabbath day and truly those Christians that will contend for more liberty than this upon the Lords day do in effect deny that the Lords day was ordained with any solemn sanctity 3 Though the present Apostate Jews did malign our Savior for doing many works of mercy and in present necessity upon the Sabbath day yet the ancient Hebrew Doctors recorded by their later Doctors held otherwise They say that the perill of life puts away the Sabbath and therefore to a sick person that is in danger of death they do all things needfull for him upon the Sabbath day See Ains in Exod. 20. 10. And though the Hebrew Doctors do affirm that Circumcision in the time thereof doth drive away the Sabbath because there was a necessity of doing it on the eighth day See Ains in Gen. 17. 12. yet say the Hebrew Doctors in case of sicknesse they do not circumcise him that is sick untill he be well and again they circumcise none but children that are without sicknesse for perill of life putteth away all See Ains on Gen. 17. 13. And on the day of Attonement which was a Sabbath of Sabbatism for strict rest yet then they made ready provision of food for him that lead the Scape-Goat into the Wildernesse yea though that Sabbath was also an exceeding strict Fasting-day yet then at the end of every mile they said unto him that lead the Scape-Goat Lo here is meat and here is water and if his strength failed him and if he had need to eat he might eat See Ains in Lev. 16. 21. The Hebrew Doctors also say That if the High Priest were an old man or sickly he might have the water made warm wherein he washed his body on that strict Sabbath of Attonement either by Irons made hot in the fire or else by the mixture of some hot water with the cold See Ains in Lev. 16. 24. By these and the like testimonies we see that the ancient Hebrew Doctors held that the Sabbath was made for man in misery not onely for the curing of his sick and sinfull soul by those blessed Ordinances wherewith God did at first blesse the seventh day but even for the curing and comforting of his weak and sickly body and these are the chief ends for which the Sabbath was ordained from the very first Institution of it And the Hebrew Doctors were very careful to provide a remedy against immoderate toyl and labour to mens bodies in travelling to the publick Ordinances which were dispenced every Sabbath day in their Synagogues For by vertue of Gods Command there was a necessity laid upon all the Jews to resort to some holy Convocation in all their dwellings Lev. 23. 3. namely in all their Lev. 23. 3. Synagogues which must be placed in the midst of their dwellings Hence the Hebrew Doctors knowing the Command of God for such holy Convocations in all their dwellings and knowing the Command of God to rest on the seventh day from all their works did appoint a certain distance how far men might travel on the Sabbath day to the Synagogue and they thought good to restrain it to an English mile to prevent the labour of travel and the wearinesse of mens bodies which might unfit them for the reverend attention to Gods Ordinances and from this limited space it is that we read of a Sabbath dayes journey Act. 1. 12. They did not ordain this Sabbath dayes Acts 1. 12. journey for any Civil businesses of mens particular Callings but for the use of Religious duties and for works of mercy on the Sabbath day And this proportion of a mile they took from the example of Gods limits which he allowed to the Suburbs of their Cities for the Suburbs of their Cities might not exceed two thousand Cubits by measure Num. 35. 5. The like distance God appointed between the Camp of Israel and the Ark of the Lords Covenant when they passed over the River Jordan Jos 3. 4. From these eminent examples the Hebrew Doctors ordained that no Tent should be pitched in the Wildernesse nor no House in the Land of Canaan above two thousand Cubits from their Synagogue-assemblies which is an English mile and this distance they usually called A Sabbath dayes journey And this order was a provident provision both for the propagation of the Word for by such short distances from their Synagogues they must have many Synagogues and in order to a work of Mercy to their bodies that they might not weary their bodies by long travel when they came unto Gods presence to be partakers of his holy Ordinances but in cases of necessity they not withstanding this restraint to a mile when the means of Grace did by any occasion fail in any of their Synagogues at home then they held it without scruple lawful to go further as we may sâ—e by the liberty that the People took in the days of Christ for then they did leave their Synagogues to follow his preaching from place to place and if Christ had held their practice to be unlawful doubtlesse he would have reproved them and bid them keep their own Synagogues and not follow him from place to place as they did and for the attaining of such excellent means of Grace the people also held it lawful to leave their own Synagogues and to break the outward rest of the Sabbath by longer Journies and greater Bodily labour and so we see that the Priests in the Law did break the outward rest of the Sabbath by their laborious killing and dressing of Sacrifices and yet they were blamelesse Maâ— 12. 5. 1 Chro. 23. 31. and so also for their Bodily food they did kindle Fires to Rost and Boyl the portion of their Sacrifices â—it for their stomacks every Sabbath Day for their portions must be eaten in the same day in which the Sacrifice was offered nothing thereof must remain until the morning but in case any part of their portions did remain until the morning it must be burnt Levit. 7. 15. Exod. 12. 10. I conclude therefore That the Jews had as much liberty in all respects to do any thing on the Sabbath Day tending to the good of their Souls or to their Bodies either in cases of necessity or mercy as Christians have upon the Lords Day but both sorts have corrupt hearts alike and have alike need to watch unto the sanctified improvement of the whole day and both sorts have the same Adversary the Devil to deal withall and therefore both sorts have need alike to keep a good watch over Satan and over their own corrupt hearts or else the spiritual efficacy of Gods Holy Ordinances will be lost and vain which is the only thing that the Devil desires to effect that he may rejoyce in the ruine of our Souls O that Christians therefore would submit their Consciences to the command of Christ to keep the Lords Day as strictly from outward works and as holily in all Christian duties as ever the Jews did or ought to have kept the Sabbath Day And so Jehovah cause his face to shine upon every Soul that truly honours the sanctified time of the Lords Day and the solemnity of all publick and private holy duties Amen Amen The end of the First Part.