Day because in it Christ rose from the Dead as an absolute Lord and Conqueror of Satans Head-plot and therefore now seeing his Death was declared to be a perfect sacrifice of Attonement God made him both Lord and Christ and thereupon Christ hath ordained that day to bee the day of his publick Worship in the place of the seventh day to the end of the world Thus have I declared the first seventh day to be made famous and honourable by three several sorts of instances that have relation to Gods resting and to Mans resting on the seventh day in relation to the work of our Redemption by the promised Seed CHAP. XIII Proving That though Christ hath abolished the seventh day by his death yet that he hath not left the day of his publick Worship Arbitrary to particular Churches to appoint what day they please in the place of the seventh day as some unadvised Protestants do affirm I Have already shewed you that God blessed the seventh day and sanctified it because that in it he rested from all his works that belonged either to the heavenly or the earthly Host and that his finishing Act lay in this namely in ordaining the Seed of the Woman to break the Devils Head-plot and when that Head-plot was broken then God rested and was refreshed and then also he sanctified the outward rest of the seventh day to be a sign both of Gods rest and of Mans rest on the Seed of the Woman as soon therefore as the Seed of the Woman had broken the Devils Head-plot by his propitiatory sacrifice of Attonement the holy rest of the seventh day must cease as it was a type or sign of that which is now performed But yet withall I pray remember what I have said upon the word Sanctified namely that thereby God commanded fallen Man to set apart the seventh day for a double use 1. As the sanctified time of that Worship wherewith he had blessed the seventh day and 2. As a sanctified sign in this last respect the seventh day is abolished by the death of Christ but in the first respect namely as it was set apart for so much time to be imployed in the exercise of such Ordinances both publick and private as God had blessed the seventh day withall so it must continue namely the seventh part of time according to the days of the Week in a constant succession to the first seventh day to the end of the world And indeed the seventh part of time cannot bee translated to any other day of the Week but to the next day after the seventh day for if it had been translated to any other day God should have been a loser of his seventh part of sanctified time there would have been a vacuum in the revolution of the seventh part of time at least in the first translation of it to any other day but the first day of the Week and so the roundnesse of the seventh part of time would have been spoiled which must noâ— be admitted for as God did not allow lesse than six parts of the Week for Mans civil imployments so neither will he have lesse time for his publick worship than he appointed at first Therefore it would have been a great dishonour to Christ who is made of God to be both the Lord of his Church and the Lord of the Sabbath if he had left the day of his publick Worship arbitrary to each particular Church to transferre it to what day they pleased A man may with as good reason affirm That Christ hath left the outward Form of his publick Worship arbitrary to each particular Church as affirm That he hath left the day of his publick Worship arbitrary there is as much reason for the one as for the other for Jesus Christ by his death hath made as much alteration in the second Commandement in respect of his outward Worship as in the fourth Commandement in respect of the change of the day Secondly the very order of the Ten Commandements doth plainly tell us that all Gods publick Worship which is fully comprehended in the second Commandement must have a publick day appointed by God himself for the constant exercise of his said publick Worship and consequently it follows that as soon as Christ had abolished the seventh day by his death he being the Lord of his Church and the Lord of the Sabbath must establish another certain day in the place of the seventh day to the end of the world without any intermission or losse of time The order of the four Commandements of the first Table lyes thus 1 The first Commandement doth injoyn us to worship the true God alone in Unity and Trinity with the whole inward man 2 The second Commandement doth injoyn us to worship the true God with all such outward worship as he had commanded at that present or should command afterwards 3 The third Commandement doth injoyn us to worship God in a holy manner both publickly and privately and with outward reverence as well as inward 4 The fourth Commandement doth injoyn us to observe the seventh day not onely as a sanctified sign but also as the sanctified time of that worship wherewith God had blessed the seventh day as soon therefore as Christ the Seed of the Woman had accomplished that work of breaking the Devills Head-plot by his Propitiatory Sacrifice the seventh day in regard it was a sanctified sign must cease but as it was the sanctified time of Gods publick worship so it must not cease but it must still be continued or else Gods publick worship must suffer losse and confusion no other way can be found out by which the constant solemnity of Gods established worship may be continued but by translating the seventh day to the next day for by that means onely God shall still have the seventh part of time for his publick worship without interruption and by this means onely the twofold manner of sanctifying the seventh day doth attain its severall ends 2 Let it be a little further inquired into To what end did God command all his publick worship in the second Command and to what end did he command all his publick worship to be reverently performed in the third Command if the day of his publick worship in the fourth Command be wholly obliturated 3 Consider that the command of Christ is that all his publick worship must be done decently and in order 1 Cor. 14. and seeing he doth require that the meanest circumstances of his worship be done decently and in order no doubt but he hath taken order that the main things of his publick worship should be done decently and in order and that cannot be without some publick day be uniform But if Christ Jesus hath left the day of his publick worship abitrary to his particular Churches they will hardly agree upon a way of decency especially in respect of the solemnity of time doubtlesse they will appoint several dayes of the week as every
wherewith God hath blessed the seventh day and therefore such kind of exercises must needs be as sinful to be done by Christians upon the Lords Day as they were by the Jews upon the Sabbath days Quest 6. Were Recreations on the Sabbath punished among the Jews by the Magistrates with the same kind of punishments that working on the Sabbath was Ans They did not punish all sins alike but they made a difference for they punished the sin of working servile works on the Sabbath namely such kind of works as belonged to mens particular Callings on the Week-days with the heaviest kind of death that was in use among them namely with stoning to death as I have noted it in Chap. 10. 11. But the said Recreations or things that were not properly work they punished only with scourging for Maymony speaking of the day of Attonement which was a Sabbath of Sabbatism and therefore in all respects it must be observed with as strict a rest as the seventh day was saith thus All work for which men are to be stoned if they do it on the Sabbath Day they are to be cut off if they do it on the day of Attonement and whatsoever is unlawful to be done on the Sabbath which is not work is unlawful to bee done on this day and if he do it he is to be scourged as he is to be scourged for doing it upon the Sabbath Day See Ainsw in Levit. 23. 20. Thus we see that the Hebrew Doctors do make a difference of Sins and Punishments according to the difference of days and times 1 They held That servile working on the seventh day was to For cutting off see Ainsw in Exod. 22. 20. Lev. 20. 10. 17 18. Num. 9. 13 be punished with stoning to death 2 They held That servile working on the day of Attonement was to be punished with cutting off which is several ways to be considered 3 They held That servile working on their other festival Sabbathâ— was to be punished with Scourging or with Excommunication See Ains in Lev. 23. 5 7. But 4 All other things that were done on the seventh day which were not work though in some sort Recreations c. are like work the Magistrates punished with Scourging only or with Excommunication for a time for these two were esteemed among the Iews to be much alike equal punishments as I have shewed in the Iews Synagogues Discipline And truly such kind of Recreations are as sinful to be used by Christians on the Lords Days as they were to the Iews on the Magistrates are bound to punish the prophanation of any part of the Lords Day whether it be by Work or by Recreations either by Scourging or by some Mulct that is equivalent Sabbath Day because they take off the Heart from the advantage of improving the publick Ordinances to the Spiritual good of the Soul which God intended when he blessed and sanctified the seventh day for mans best good I say therefore that no conscientious Christian ought to take liberty to do such things on the Lords Day neither will any conscientious Magistrate permit such things to be done on that day though it be after all publick exercises are ended yea I do beleeve that godly Magistrates will not only be grieved at the practise of such sins but they wil be forward and ready to put out their power to suppresse such sinful practises by punishing such Malefactors either with scourging or with some mulct that is equivalent thereto Six dayes thou shalt labor and in the seventh day thou shalt cease in Earing time and in Harvest thou shalt cease Exod. 34. 21. Exod. 34. 21. Under these two words Earing time and Harvest All or any other works of a mans particular Calling are comprehended Hence I reason thus If the Plownan by whom the King is maintained Ecclâ—s 5. 9. must cease not onely from plowing but also from the Inning of his harvest upon the Sabbath day yea though all the six dayes had been rainy weather and that day fair then it follows that works of lesse consequence and of lesse necessity as civill Recreations and the like ought not to be done on the Lords day because it is the sanctified time of Gods publick worship as the seventh day was and therefore Christians are bound to have the like tender regard and the like tender care of it as Gods sanctified time though it be not a sanctified sign as the seventh day was and seeing God is pleased to give unto us six whole dayes for our necessary works and for our necessaâ—y recreations he may well require Christians to give unto him the full improvement of the seventh day for the bettering of our souls by his publick and private Ordinances or else we may expect a curse rather than a blessing from the carelesse observation of that day God is jealous of the prophanation of any part of his sanctified time for when the greedy Earth-worms among the Jews did but wish in secret in their hearts that the Sabbath were gone that they might set out their corn to sell Aâ—os 8. 5. Amos 8. 5. God took notice of their inward prophaning of his holy time and he was so displeased with them for their Inward earthly wishes that he Sware by the Excellency of Iacob saying Surely I will never forget any of their workâ— Shall not the land tremble for this and every one mourn that dâ—elleth therein vers 7 8. Now seeing God was so displeased with them for their secret prophanation of the sanctified time of his worship by their worldly thoughts and desires yea though it were but after Godâ— publick worship was ended then doubtlesse seeing Jesus Christ hath still reserved the seventh part of time for his publick worship he will not allow Christians now more liberty than the Jews had either to prophanâ— thoughts or to sporâ— and recreate themselves on the Lords day no though it should be after the publick exercise is ended God requires the heart on that day as well as the body to be imployed on spiritual things onely The promise in Es 58. 13. to such as make conscience of sanctifying the Sabbath in the inward man I confesse is made to that Sabbath of Sabbatism called the day of Attonement but yet this day of Attonement must be considered as it was a Sabbath of equal respect in regard of the sanctified time of Gods worship to the seventh day and therefore that which is unlawfull to be done in the one is unlawfull to be done in the other also both in respect of the outward and also in respect of the inward man Quest 7. Did not the Jews hold it lawfull to do works of mercy and works of present necessity on the Sabbath day Ans 1. In the dayes of our Saviour some of the Jews were so supestitious of the outward rest of the Sabbath that they were often offended with our Saviour because he did works of mercy and works
Mediator in two particulars  1 In regard of his office God created him to be a Mediatorial Priest before he could keep a perfect rest on the seventh day p. 46 2 In regard of his Humane Nature he was virtually made flesh of the Seed of the Woman before God could keep a perfect Rest on the seventh day p. 46 39 CHAP. VI. Proving that the whole World was made for the honour of the Mediator as the right Heir of it all p. 50 And hence it follows  1 That God could not keep a perfect Rest on the seventh day untill he had put the Mediator as the right Heir of all into his possession  2 Hence it follows that Adam must fall and be Re-created also on the day of his Creation before the Lord could keep a perfect Rest on the seventh day p. 50 CHAP. VII Proving that Gods Rest on the seventh day was such a perfect Rest that nothing could happen afterwards that could any whit lessen or 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 ordaining it to be the separated time of his publick and private worship  2 By ordaining it to be as a sanctified sign of his Rest and of mans resting on the Seed of the Woman for the breaking of the Devils Head-plot by the work of his Redemption and Reconciliation p 73 When ever God did sanctifie any thing for mans use he did by that act command man to separate that thing to the Lords use p. 74 When God did sanctifie the first seventh day he did thereby command Adam to prepare himself for the better sanctifying of the said seventh day p. 75 CHAP. XI Shewing that God did sanctifie the outward Rest of the seventh day to be a typical sign both of his own Rest and of mans Resting on the Seed of the Woman for the breaking of the Devils Head-plot for mans Redemption p 78 Our Redemption from Sathans Head-plot was the finishing act of the whole Creation and therefore it was the true reason of Gods Rest and of his commanding Adam to rest on the first seventh day p. 82 CHAP. XII Shewing that God did make the first seventh day famous by honouring the number Seven ever after with famous respects p. 85 1 By contriving the Typical Ceremonies of our Redemption very often into the number of Seven doubtlesse in an honourable memorial of the first famous seventh day p. 86 2 By marking out divers rare and eminent holy persons by the number Seven p. 89 3 By contriving several parcels of the Scripture Chronology into the number Seven doubtlesse in an honourable remembrance of the first famous seventh day p. 93 CHAP. XIII Proving That though Christ hath abolished the Seventh Day by his death yet he hath not left the day of his publick worship Arbitrary to particular Churches to appoint what day they please in the place of the seventh day as some unadvised Protestants do affirm p. 94 And that Christ Jesus hath made three main changes in the tenne Commandements p. 99 CHAP. XIV Proving by several other particular grounds that Christ himself did appoint the day of his Resurrection for the exercise of his publick worship in the place of the seventh day p. 101 Things Remarkable  ◠Touching the number eight three things are remarkable p. 113 2 That four Sabbaths did meet together and succeed each other at the Death and Resurrection of Christ ibid. 3 The Resurrection of Christ was made famous by three remarkable days p. 114 CHAP. XV. Propounding some reasons why the Apostles did allow of the Jewish-Sabbath or seventh day in their Synagogues for a time after it was abolished by the Death of Christ as well as of the Lords day in Christian Churches p. 116 The opposition which some beleeving Jews made in Christian Churches for their not observing the Jewish Sabbath doth fully prove that the Christian Churches had cast off the Jewish Sabbath and that they observed the Lords Day in the place of it p. 118 CHAP. XVI Being an Answer to several Questions  Q. 1. Whether Christians under the Gospel are bound to observe the Lords Day as strictly from all work and as holily in the practise of all duties of Religion as the Jews were to observe the Sabbath day p. 129 Hence this Question is moved Whether it be lawful to begin to solemnize a Marriage upon the Sabbath Answered no. p. 130 Q 2. Might not the Jews kindle a fire on the Sabbath day to dresse necessary food Answered Yes p. ibid. Q. 3. To the same purpose Answered p. 132 Q. 4. To the same purpose Answered p. 134 Q. 5. Are Christians bound to rest as strictly from all Works and Re-creations on the Lords day as the Jews were on the Sabbath day Answered Yes p. 135 Q. 6. Were Re-creations on the Sabbath day punished by the Magistrates among the Jews with the same kind of punishments that working on the Sabbath was Answered No. They used differing kind of punishments p. 136 Also that Magistrates are bound to punish the prophanation of any part of the Lords day whether it be by work or re-creation either by scourging or else by some Mulct that is
were the Souls of Adam and Eve Re-created in the said six days as a true part of that sort of Creature which appertains to the spiritual Heavens and to the spiritual Earth and to the Church triumphant in Heaven hereafter and therefore seeing God made all things both in Heaven and Earth in six days he rested not on the seventh day till he had perfected Mans Creation by a Recreation procured by the redemption of the promised Seed which doubtlesse was the finishing work of Gods Creation on the sixth day so then our redemption from Satans Head-plot was the last finishing act of the whole Creation and therefore it was the only true reason of Gods rest on the first Sabbath Day and of his command why man should keep a holy rest on that day as it is also typified by the Redemption from Aegypt as in Deut. 5. 15. Hence it follows by necessary consequence that God ordained the sanctified rest of the seventh day to be a typicall sign unto fallen Man of his resting upon Christ by faith to break the Devils Head-plot for his Redemption by his propitiatory sacrifice in the fulnesse of time and then upon the performance thereof the typical use of the rest of the seventh day must cease and yet such a way must be found out by the Wisdom of God as that the seventh part of time according to the account of the days of the Week must not cease but it must still be preserved for the exercise of Gods publick Worship for seeing it hath pleased God to continue his plain and manifest Worship still to the end of the world it hath pleased him also to continue the seventh day for the exercise of his publick Worship to the end of the world and no other way can be found out to accomplish both these namely the ceasing of the seventh day as it was a typicall sign and the continuance of the seventh day without any intermission as it is the sanctified time of Gods publick Worship but by changing the seventh day into the first day of the Week as I shall hereafter shew more at large God willing And this answer to the abovesaid Objection is the rather to be credited because the Redemption from Aegypt by the typical blood of the Lamb is alleged by Christ as the general reasón to inforce his people to the observation of all the Commandements for the Angel of the Covenant saith thus in Exod. 20. 2. I Exod. 20. 2 Deut. 5. 14 15. am the Lord thy God that brought thee out of the Land of Aegypt namely by the typical blood of the Paschal Lamb therefore remember the Sabbath Day to sanctifie it and so it must be applied as a reason to observe all the other Commandements and this sense is yet further inforced because all the precepts of the Law were sprinkled with the typical blood of Christs sacrifice of Attonement Exod. 24. 8. which doth plainly tell us that he by his sacrifice Exod. 24. 8. of Attonement hath procured his Fathers attonement for all our sins against all his holy Law 5 God doth account the violation of the Holy Rest of the seventh day by any mans work to be an exceeding great prophanenesse in every place of their abode for whiles his people were in their travels in the Wildernesse he did as deeply blame them for polluting the typical rest of the seventh day as he did after they were in a setled resting place in Canaan Eze. 20. 13. â—sou was branded with the title of Prâ—phaneness for contemâ—ing his Birth-right in the Land of Canaan because it was a type of the holy militant Church here on earth and of the holy triumphant Church in Heaven and the Jews were no lesse guilty of prophanenesse for despising the Typical rest on the seventh day by doing their own works therein for by doing their own works they committed a double sin on that day First They prophaned it as it was a sanctified sign and Secondly They abused it as it was the sanctified time of Gods Worship and therefore for this double sin God provided as it were a double death namely 1. Stoning to death Exod. 31. 14 15. for he that Exod. 31. 14 15. gathered sticks upon the Sabbath Day was stoned to death Num. 15. and 2. After they were stoned to death their dead Carcas was hanged upon a Tree for their deeper punishment and for the greater detestation of their sin as I have shewed elsewhere from the instance of the rebellious Son in Deut. 21. Yea God was so jealous for the holy rest of his Sabbath that he would not permit them to do any work at all about the promoting of the work of the Tabernacle though he had commanded that work to be done with all diligence Exod. 31. 13. as the place of his holy presence and residence among his people Exod. Exod. 31 13 25. 8 22. yet notwithstanding all this they might not do any work to further the building of it upon the Sabbath Day and the reason is added because I saith the Lord have ordained it to be a sign between me and you that you may know that I am the Lord that do sanctifie you that is to say I am the Lord that do command you to sanctifie the Sabbath Day as a sign of resting on Christ for when God doth sanctifie any thing for mans use hee doth thereby impose a command upon man to sanctifie that thing or to use it as a sanctified thing as I have erewhile noted in the beginning of this Chapter and therefore in this respect the Lord doth in Exod. 31. again and again inforce the observation of the Sabbath Day First By a fresh charge Yee shall keep the Sabbath and Secondly by a fresh reason It is holinesse to you namely it is a sign of Sanctification to you ver 14. yea it is Holinesse to Jehovah ver 15. and therefore in Exod. 16. 23. it is called the rest of Holinesse to Jehovah or an exact holy rest to Jehovah and in Exod. 31. 17. It is called a sign of the Everlasting Covenant between Exod. 31. 17 Jehovah and the Sons of Israel because Jehovah rested on the seventh day and was refreshed Conclusion It follows from all the Premises that God sanctified the rest of the seventh day not onely as the sanctified time of Gods worship both in publick and in private but also as a sanctified sign of Gods resting and of mans resting on the Seed of the Woman for the breaking of the Devils Head-plot by his propitiatory Sacrifice of Attonement which he should accomplish at the very same time when the Devill by his instruments should peirce him in the foot-soals and therefore as soon as the Seed of the Woman had finished that sacrifice the Holy-rest of the seventh day ceased as well as all the other types of Moses Law 2 Cor. 3. 7. namely so far forth as it was a typical sign of the said resting on the
place of them all and therefore for the memorial of his Sacrifice he hath now ordained two Sacramental Seals which he hath annexed to the preaching of his Gospel the one he hath appointed as a Sacrament of initiation to his Church and the other as a Sacrament of confirmation to all beleevers And therefore Christ Jesus hath not now tyed his publick worship neither to typical persons nor to typical places nor to typical dayes and times for by his death he hath ended all the Types of his Death and he hath changed the Priest-hood of Levie into the number of the Elect Jer. 33. 18 21 22. and the typical place of his worship into particular Churches and into godly hearts saying In every place Incense Mal. 1. 11. shall be offered to my Name Mal. 1. 11. Joh. 4. 23. Act. 10. 35. And thirdly he hath changed all the typical Sabbaths of Moses into the Lords day for though the Sabbath was first given to Adam the very next day after his Creation and Fall yet as the holy rest of it was a typical sign so it must be reckoned among the Customes of Moses as well as Circumcision was for though at the first Circumcision was given to Abraham long before Moses yet it is reckoned among the Customes of Moses because he wrote first of it as it was a typical sign So in like sort though the Sabbath was first given to Adam as a typical sign yet it is reckoned among the Customes of Moses because he first wrote of it as a typical sign Exod. 31. 13. c. and also Moses doth reckon it among all the other Festival Sabbaths in Lev. 23. therefore it must be abolished by the death of Christ as well as all the other typical Customes of Moses by changing it into the Lords day Col. 2. 16 17. Gal. 4. 10. Act. 21. 21. Conclusion from the Premises That it is not in the power of any particular Church or Churches to make this change Christ onely hath power to do it and he hath done it as he is the Lord of the Sabbath and the Lord of his Church and that day cannot be altered by any Church or State to the worlds end CHAP. XIV Proving by several other particular grounds That Christ himself did appoint the day of his Resurrection in the place of the seventh day for the exercise of his publick worship 1 I Do not mean that Christ left the day of his publick worship Reason 1 to the discretion of his Apostles to appoint what day they thought good in place of the seventh day though their appointment had been a sufficient warrant for us knowing by what spirit they were guided but my meaning is that Christ himself did appoint the day and therefore in the day of his Resurrection he did use means to assemble his Disciples together that he might meet with them and declare unto them the things that appertained to the Kingdome of God he first appeared to Mary Magdalen and at her second coming to his Sepulchre he bid her tell his Disciples that He was risen from the dead Joh. 20. 17. 18. Then he appeared unto two of his Disciples as they went from Jerusalem to Emaus Luke 24. and he proved his Resurrection to them from the Scriptures and opened their understandings to understand what he said and this he did to draw them back again to the rest of the Disciples partly that they might testifie the certainty of his Resurrection and partly that they might not be absent from the Assembly when he should come unto them to instruct them further concerning his Death and Resurrection And at that Assembly he also opened their understandings that they might understand the Scriptures which he alleged for he said unto them Thus it is written and thus it behoved Christ to suffer and to rise again from the dead the third day Luke 24. 45 46. I grant it was somewhat late in the evening ere Christ came unto their Assembly but yet that time of the evening is plainly called the same first day of the week Joh. 20. 19. But the particular Joh. 20. 19. Scriptures which he alleged to prove his Resurrection are not recorded neither by Luke nor John but yet we may gather by consequence that when he spake of his Death and Resurrection he might well speak how he had ended all Moses Ceremonies and so consequently how he had ended the typical use of the Sabbath by his death and then doubtlesse he would nominate some other day in the place of it for the use of his publick Worship or else he had left it to disorder and confusion if he had left it arbitrary to particular Churches 2 As soon as Christ had ended all his instructions concerning Reas 2 his Death and Resurrection he appointed another meeting on that day seven-night Joh. 20. 26. and it is evident Joh. 20. 26 that this was the second time of his appearing to their Assembly because the next time after this is called the third time Ioh. 21. 14. I confesse if it can be proved that Christ had appeared to them on any other day between the day of his Resurrection and that day seven-night then his appearing on that day seven-night had not been so remarkable but seeing hee did not appear any more unto them till that day seven-night it strongly argues that he did purposely abstain from them the whole week to declare his election of that day in the place of the seventh day and I am the more confirmed in the truth of this because this second time of his meeting was not occasioned by any Sabbatical feast of the Iews for the last day of the feast of Unleavened bread which was a chief festival Sabbath was past two days before this second meeting and none of the festival days which doubtlesse his Apostles kept was any occasion of his meeting with them sooner than the same day seven-night after his Resurrection it argues therefore that this Assembly of the Apostles and Disciples was done by Christs directions and Luke doth testifie that Christ did give certain Commandements to his Apostles after his Resurrection being seen of them at times forty days and speaking that which appertained to the Kingdome of God Acts 1. 2 3. now what those Commandements were and what those things were which hee spake concerning the Kingdome of God is not recorded but yet it may be collected from the practise of the Apostles in that they used the first day of the week for Gods publick Worship in Christian Churches that Christ did command them to observe that day in place of the seventh day as soon as they were separated from the Iews Synagogues into particular Christian Churches and we may the rather conceive this to be a true collection because he did at this present give unto his Apostles a new Commission to preach the Gospel Ioh. 20. 21 22. and the Gospel Joh. 2◠〈◊〉 was preached not only in Synagogues on
the Sabbath or seventh day namely his body rested in his grave and his soul in Paradise 3 On the first day of the week he arose again from the dead as the Lord and Conqueror of Satans Head-plot and in this respect he being the Lord of his Church and the Lord of the Sabbath did ordain it for the day of his publick worship in place of the seventh day to the end of the world 4 God by his eternal Counsel ordained and Christ in obedience to his Fathers will accomplished his Death and Resurrection in a Sabbatical Yeer of Jubilee And this Sabbatical Jubilee is also called The acceptable Yeer of the Lord Luke 4. 19. And from the typical signification of the Luke 4. 19. Jubilee-deliverance the Hebrew Doctors did fore-see and fore-say to the admiration of considerate Christians That the Divine Majesty would be to Israel in a Jubilee Freedome Redemption and Finisher of Sabbaths See Zâ—har on Lev. 25. Col. 2. 10. fol. 53. And to admiration also Kimchi upon Ezek 40. saith That the Messiah Redeems in a Jubilee See H. Bro. in Req p. 13. and in Sinai-sight Yeer of the World 2560. III Who can but admire also at the wonderfull Providence of God 3 The Resurrection of Christ fell out so that it was made famous by three remarkable dayes that the day of Christs Resurrection should fall out so as that it should be remarkable by three famous daies 1 It fell out upon the first day of the week 2 It fell out upon the eighth day 3 It fell out upon the third day 1 Christs Resurrection fell out upon the first day of the week wherein God created light out of darknesse and on that day Christ did arise out of his darksome grave to give light to the world Joh. 1. 9. Joh. 8 12. and so he made that day which was first in order in the Creation to be first in dignity by the work of his Resurrection he made that day which was the first fruits of time to be the first fruits from the dead 1 Cor. 15. Col. 1. â—6 2 Christs Resurrection fell out upon the eighth day namely on the next day after the seventh day which is the eighth day the eighth day was ordained by Moses Law to be a day of perfection above the perfection of the number seven which I have noted might well be to typifie the day of Christs Resurrection to come in the place of the seventh day 3 Christs Resurrrection fell out on the third day after his death and so Christ opened and alledged from the Scriptures that he must rise again from the dead on the third day Luke 24. 45 46. and doubtlesse the Resurrection of Isaac on the third day was a rare type of the Resurrection of Christ upon the third day for Isaac is said to have been offered Jam. 2. 21. and to have been raised up again from the dead after a sort on the third day Heb. Jam. 2. 21. 11. 19. for it was the third day from their coming out to sacrifice Heb. 11. 19. when he and his Father Abraham came to the place of performance and from that action the Hebrew Doctors do gather that the third day is mysterious in Scripture There are many a three days say they in Scripture of which one is the Resurrection of the Messiah See Ains in Gen. 22. 4. See also H. Bro. in his Reduction in Dan. 9. and Christ himself did fore-tel that On the third day he should Gen. 22. 4. be perfected Luke 13. 32. his meaning must needs be that Mediatorial Luke 13. 32. Sacrifice of Attonement should be declared to be perfect by his Resurrection on the third day Conclusion From all the Premises it appears that the day of Christs Resurrection was the most glorious day that God had honored and the most glorious day that could be thought on among true Christians and therefore it may perswade our consciences that if Christ hath ordained any day for his publick Worship in the place of the seventh day it must needs be that day of perfection wherein he arose as Lord and Conqueror oâ— 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 lâ—ft them to continue still in their Synagogue-Assemblies untill the malignant Iews did persecute them and then the Apostles did advise them to separate from the Synagogue and so to joyn themselves into particular Christian Churches where they were directed to observe the Lords Day in the place of the Jewish Sabbath for in those Heathen Countries where Paul preached in the Iews Synagogues the Heathen Governours by Gods special providence left the Iews to the free liberty of their own Consciences to use what Worship and what day of Worship they pleased and in that respect the Christians had as much liberty to observe the Lords Day in their Church-Assemblies as the Iews had to observe their Sabbath in their Synagogues and therefore as soon as the beleeving Iews and Proselites of Thessalonica were persecuted by the malignant Synagogue they joyned into a Christian Church-Assembly by themselves Acts 17. 4. and so the beleeving Iews and Proselites of the Synagogue of Corinth Acts 17. 4 Acts 18. 17 Acts 19. 9 did the like as soon as they were persecuted Act. 18. 17. and the Christian Iews and Proselites of Ephesus did the like Act. 19. 9. These and all the other beleeving Iews of the other Synagogues did separate themselves from the malignant Synagogue as soon as they were persecuted and joyned themselves into several Christian Churches and then they kept their Church-meetings on the Lords Day and not on the Sabbath Day for the Apostles did open and allege unto them that the Iewish Sabbath was abolished by the death of Christ and that Christ had instituted his Resurrection-day in the place of it for the day of his publick Worship Obj. Here it may be demanded How can it be proved that the Apostles did instruct the beleeving Jews and Proselites in the observation of the Lords Day Ans It is evident enough by the opposition which some of the said beleeving Iews did make against the Apostles and the The opposition whâ—ch some of the beleeving Jews made in Christian Churches or their not observing of the Jewâ—sh Sabbath doth fully pâ—ove that the Christian Churches had cast off the Jewish Sâ—bbath and that they observed the Loâ—ds Day in the place of it Christian Churches for the not observing of the Iewish Sabbath for it is evident that many of the said beleeving Iews did still earnestly contend not only for the observation of the Iewish Sabbath but also for the observation of all the other customs of Moses but if the said Christian Churches had not altered the day of their publick Worship the said beleeving Iews had not had any occasion at all to contend for the observation of their wonted Sabbath Day therefore by their earnest contending for the observation of the Iewish Sabbath it appears That the Christian Churches did by the Apostles directions observe the Lords Day for Gods publick Worship I say the earnest contention that some certain Iews which did beleeve did make against the Christian Churches for their not observing of the Iewish Sabbath doth fully prove to my understanding that the said Christian Churches had laid aside the use of the Iewish Sabbath and did make use of the Lords Day only for the use of Gods publick Worship as I shall explain it by and by Buâ— yet I have also affirmed that the Apostles did allow of the obseâ—vation of the Iewish Sabbath in the Iews Synagogues and that they did gladly imbrace the opportunity of that day to preach unto them for their conversion to the faith of Christ And so for a time the Apostles did observe two Sabbaths together namely the Iewish Sabbaths in preaching to them in their Synagogues and the Lords Day in preaching to the convâ—rted Iews and Proselites in their Christian assemblies And this their practise was as allowable for a time as Iohns Baptism was with Circumcision for a time for Apelles was Baptised with the Baptism of Iohn after he had been Circumcised Acts 19. 3. and Christ himself was Baptised of Iohn in Iordan after he had been Circumcised yea which is more it was after that Christ had ordained Iohns Baptism as a Sacrament of initiation into the Christian Church and Paul did Circumcise Timothy who doubtlesse had been formerly Baptised into the Church of Christ Obj. Why did the Apostle Paul circumcise Timothy seeing hee had formerly been baptised into the Church of Christ Ans Doubtlesse hee did not Circumcise Timothy out of any Conscience to the necessary use of Circumcision as the Ieâ—s Synagogues did but because Paul and Timothy were to be conversant in the Synagogues where they observed the Sabbath and Circumcision therefore Paul did it meerly out of Christian Wisdom and Providence that he might thereby win the Iews the more to respect his Person and Ministry Act. 16. 3. â—or Paul desired to be conversant in the Iews Synagogues as much as might be but he knew he could not be admitted to converse with them in their Synagogue-Worship having Timothy an uncircumcised Grecian for his companion unlesse he was Circumcised for uncircumcised Persons might not be admitted to familiar converse with them in the exercise of Religion Acts 10. 28. Therefore seeing the Apostles saw cause to allow of the use of Circumcision by way of permission for a time after that Christ had ordained Baptism as the only Sacrament of initiation into his Church they might by the same reason allow of the Iewish Sabbath in their Synagogues though not in their Christian Churches no more than they might allow of the use of Circumcision in their Christian Churches for Paul would not Circumcise Tiâ—us to please some zealous Iews in the Christian Church though he did
if it had been sinfull Christ would either have declined the invitation or else he would have born witnesse against it as a sinful practise but he did neither of these therefore it was not sinful to invite the rich to a Feast upon the Sabbath day where the Feast must last seven dayes together 2 I answer That it was as lawfull for the Jews to kindle a fire upon the Sabbath day to prepare warm food for infirm and weak stomacks which are almost in every family as it was to do any other work of mercy And it was lawfull to do works of mercy upon the Sabbath dayes as it is evident by our Saviours often shewing of compassion to weak and sickly persons upon the Sabbath day 3 I answer that the Priests did hold it lawfull to kindle new fires on the Sabbath dayes for the use of their Sacrifices I grant they had one constant and continual fire that was alwayes maintained by the side of the Altar but from this fire they used to kindle other fires for the burning of such parts of their Sacrifices as they offered on the Sabbath dayes Hence I infer that seeing Christ Jesus hath told us that he doth prefer mercy before Sacrifice no question but he allowed the Jews to kindle a fire for works of mercy as well as for the use of Sacrifices on the Sabbath day and therefore out of doubt they might kindle a fire on the Sabbath day to prepare necessary food for such as are infirm of nature See Mat. 12. 5 6. Mat. 12. 5 6. 4 I answer That the Priests did kindle new fires every Sabbath day to boyl or roast their portion of meat which was due unto them from each Sacrifice by Gods allowance for God commanded them to eat their part and portion in the same day wherein the Sacrifice was offered Lev. 7. 15. but they could not eat this portion unlesse they kindled a fire either to boyl it or roast it 5 On the day of Attonement which was a Sabbath of Sabbatism and therefore every was as strict for rest as the Sabbath or seventh day was yet then the High Priest which must of necessity often wash his Body for the several services of that day might in case he were an old man or sickly have his water wherein he bathed his body made warm by the use of Fire the Hebrew Doctors say They took off the cold from the water either by Irons made hot in the Fire or else by mixing of hot water with the cold See Ains in Lev. 16. 24. By these and sundry such like instances it is evident That the Jews might lawfully kindle a Fire upon the Sabbath Day to prepare warm meat for the comfort of the infirm the aged or sickly persons Quest 3. Is it not plainly said in Exod. 35. 3. Ye shall not kindle a Exod. 35. 3. fire in your Habitations upon the Sabbath Day Ans Though some that are both godly and learned Christians as well as some later Jews do hold it unlawful to kindle a Fire on the Sabbath Day to dresse any meat yet the more ancient Rabbins and many learned Christians also do restrain this Prohibition of kindling a Fire to Artificers only But for the better understanding of the true sense of this text it is necessary to compare it with the like prohibition in Exod. 31. 1 c. where the Lord commanded Moses to command Bezaliel to make the Tabernacle and all the appurtenances thereof with all diligence that is to say with all possible speed without any delay because it was to be for the place of the Lords residence among them Exod. 25. 8. 22. but yet notwithstanding this careful diligence the Lord commanded Moses saying in ver 13. Speak unto the Sons of Israel and say Verily or notwithstanding Exod 31. 13 as the Seventy read it my Sabbaths yee shall keep for it is a sign between me and you throughout your Generations to know that I am Jehovah that sanctifieth you In these words God gave a double reason why they might not do any work about the making of the Tabernacle upon the Sabbath Day 1 Because the Sabbath was the sanctified time for his publick Worship in these words Verily or notwithstanding my command of your diligence my Sabbathe yee shall keep 2 Because the Sabbath was a sanctifiâ—d sign between me and you throughout your Generations c. ver 13. 3 Unto all this a threatning is added in case any man did presume to do any work about the Tabernacle Every one that prophaneth it shall be put to dye the death ver 14 15. Exod. 31. 14 15 This phrase implies That for their double sin in prophaning Gods sanctified Time and Gods sanctified Sign they should bee put to dye such a kind of death as was after a sort a double death for 1. He must be stoned to death and 2. His dead body must be after his death hanged upon a Tree till Sun-set for the greater detestation of that Sin and for the greater terror of others for this is a thing upon Record in the Hebrew Doctors That all such Malefactors as deserved stoning to death must be hanged up afterwards upon a Tree as it is manifest also by the instance of the rebellious Son in Deut. 21. as I have opened the matter more at large elsewhere But if it be conceived by any that if any man will now presume to gather sticks upon the Lords Day he should be punished with stoning to death as the man that gathered sticks on the Sabbath Day was I answer There is not the like reason because the Lords Day is not ordained to be a sanctified sign of Gods resting and of Mans resting in the Seed of the Woman to break the Devils Head-plot as the Sabbath was I conclude therefore by comparing the work of the Tabernacle in Exod. 31. with the work of the Tabernacle as it is repeated in Exod. 35. that the only reason why they might not kindle a fire in their Habitations on the Sabbath Day was to restrain them from their eager desire from their rash or superstitious zeal to prosecute the work of the Tabernacle which was commanded to be done with such careful diligence for the place of Gods residence among them the Lord doth prefix a prohibition to restrain them from kindling any fire for that work and to prevent their rash and heady zeal a threatning is annexed Whosoever doth any work namely of his particular Calling upon the Sabbath Day shall be put to death Exod. 35. 2. therefore yee shall kindle no fire for that businesse ver 3. And as it was unlawful for them to kindle a fire for such works as belonged to their particular Callings on the Week-days so out of all doubt it is as unlawful for Christians to kindle a fire on the Lords Day to do any such servile works as that was but wherein can you finde a prohibition wherein the Jews are forbidden to
of necessity on the Sabbath day but it was not so with the Jews from elder times Maymony saith If a Thief dig thorow a house upon the Sabbath day it is free for any to kill him with any death they can put him to See Ains in Exod. 22. 2. This they allowed Exod. 22. 2. as a case of present necessity it could not be deferred as a Magistrate may defer the putting off a Malefactor to death untill any one of the six dayes because the Magistrate hath the Malefactor in safe custody in some sure prison and therefore they say It is not lawfull to put a Malefactor to death on the Sabbath day because it is written that no fire shall be kindled upon the Sabbath day Exod. 35. 3. namely not for the use of any mans particular Calling as I have already opened this Text therefore no fire may be kindled upon the Sabbath day for the execution of a Malefactor for that was but the work of the Magistrates civil Calling See Ains in Exod. 18. 22. and yet notwithstanding See Ains in Exod. 35. 3. they held it lawfull for the Magistrate to put a Malefactor to death upon a Festival Sabbath as it appears by their practice in Joh. 19. 31. putting our Saviour to death on a Festival Sabbath for they did not hold those Sabbaths to be equal to the seventh day but if a Thief came to steal on the Seventh day and was taken in diging thorow an house they held it lawful for a private man to kill him on the Sabbath day though they did not hold it lawfull for a Magistrate to kill a Thief then because it was a case of present necessity for he might escape unlesse he were killed at that instant And truly Christians may do as much as this on the Lords day and no more without sin 2 Our Saviour confuted the Jews superstitious conceit of the outward rest of the Sabbath by examples from their own practice for when they took offence at his miraculous cures upon the Sabbath day he asked them why they held it lawful to untie their Cattle and lead them to the water upon the Sabbath day and so to give them Hay and Provender and to pull a Sheep out of the pit upon the Sabbath day and therefore said he Why may not I shew mercy to a Daughter of Abraham that is in misery upon the Sabbath day And seeing they held it lawfull for Abiathar to give the Shew-bread to hungry David he asked them Why it was not as lawful for his hungry Disciples to pluck ears of corn and to rub them and prepare them for the sustenance of their present hunger upon the Sabbath day and after Christ had cured the Criple he bad him take up his bed and walk to save it from spoyling and from losse upon the Sabbath day and when he cured blind eyes upon the Sabbath day with clay tempered into a salve he did it to warrant Chirurgeonâ— 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