best servants might dig for his hidden Treasures But I may say also it is not recorded that Christ did instruct any of his Apostles of the time when nor of the manner how he did first ordain John to baptise but because all men generally held John to be a Prophet therefore they concluded that he had received some authority from heaven to baptise subjects for Christ against he came into his Kingdome which he proclamed to be at hand and by the like authority we may conclude that the Apostles did command the observation of the Lords day for Gods publick Worship in the place of the seventh day because it was in frequent use in their dayes as I have proved and they being Prophets had special direction from Christ the Lord of the Sabbath so to direct his Churches which directions in all probability they received from him at his first comming to their Assembly in the evening of his Resurrection-day or else in the evening of his second coming to their Assembly on that day seven-night Joh. 19. 20. 26. for then he opened their understandings to understand such Scriptures as he alleged concerning his Joh. 19. 20 26. Death and Resurrection Luke 23. 54. 47. and then also he gave them a new Commission to preach the Doctrine of the forgivenesse of sins in his name Joh 20. 21 22 23. and then he gave Commandements unto them and spake of such things as appertained to the Kingdome of God Act. 1. 2 3. doubtlesse therefore he did then instruct them concerning the day of his publick worship wherein they must preach forgiveness of sins in his name to all the world and this Commission he did again renew unto them before his ascension saying Go and teach all Nations baptizing them in the Name of the Father Son and holy Ghost teaching them to observe all things whatsoever I have commanded you and Io I am with you alwayes to the end of the world Whatsoever therefore the Apostles commanded the Christian Churches to observe they did it by vertue of Christs former command and therefore Paul saith I have received of the Lord that which I have delivered unto you 1 Cor. 11. 23. The Commandements therefore which the Apostles gave unto the Christian Churches they were the Commandements of Christ among which Commandements the observation of the Lords day must needs be one in place of the Sabbath which was fully abolished by the death of Christ CHAP. XVI Being an Answer to several Questions I Whether Christians Quest 1. now under the Gospel are bound to observe the Lords day as strictly from all work and as holily in all the duties of Religion as the Jewes were to observe the Sabbath day THe Sabbath or seventh day must be considered either as it Ans 1. was a holy sign Or secondly as it was the holy time of Gods worship in the first sense the Lords day is not like the Sabbath for our Lords day is not a sign of a thing to be performed by Christ as the Sabbath was but now our Lords day must be observed as a memorial that Christ hath fully broken the Devils Head-plot by his Mediatorial Sacrifice and this he hath declared to his Church by his Resurrection from the dead on the first day of the week and in remembrance thereof he hath now ordained that day to be imployed as the sanctified time of his worship in attending upon his Ordinances both publick and private as strictly from all work and as holily in all Christian duties as the Jews were to observe the Sabbath day under the Law and in remembrance thereof John doth stile it the Lords day Rev. 1. 10. Quest 2. Might not the Jews so much as kindle a fire upon the Sabbath day to dresse necessary food As Mr. Ainsworth seems to understand the Exod. 16. 5. Exod. 35. 3. Scriptures with the consent of the Hebrew Doctors in Exod. 16. 5. and in Exod. 35. 3. Ans I grant that Mr. Ainsworth doth so understand the Scriptures and so do some of the Hebrew Doctors But yet withall I say that the Scriptures rightly understood did alwayes allow the Jews as much liberty to kindle a fire for the dressing of necessary food upon the Sabbath day as it allows Christians on the Lords day as it is evident by the example of our Saviour himself for he went to a Feast upon the Sabbath day into the house Luke 14. 1. of a chief Pharisee Luke 14. 1. and at the same time the Pharisee had many other guests present for our Saviour marked them how they chose out the chiefest rooms at this Feast v. 7 8. And this Feast I conceive was a Wedding Feast though I also beleeve that the It is unlawfull to begin a Mariage upon the Sabbath day Lev. 23 8. new maried parties were maried before this day not on this day for the Jews held it utterly unlawful to begin their Mariage upon the Sabbath day See Ains in Lev. 23. 8. But yet they held it lawful to keep a Wedding Feast upon the Sabbath day and the reason is plain because they held it to be a lawfull custome to keep a Wedding Feast for seven dayes together of which number the Sabbath day must needs be one Judg. 14. 10 12. Gen. 29. 27 28. And this is a common rule among the Jews That whosoever marieth a Maid he shall rejoyce with her seven dayes not doing any work but eating drinking and making merry See Ains in Gen. 29. 27. And none could keep such a Feast of many persons in the cold Winter without the use of a fire to make their food comfortable to nature according to the nature of a Feast And it is further to be noted that whiles our Saviour was present at this Feast he found no fault with the act of Feasting but onely with some corrupt circumstances which did accompany this Feast 1 He found fault with some of the guests because they chose out the uppermost seats 2 He seemed to reprove the Governour of the Feast because he invited his rich friends onely vers 12. But Christ told him it had been more suitable to the Sabbath day if he had invited the poor to his Feast And yet I beleeve it was not sinfull to bid the rich for if it had been sinfull Christ would either have declined the invitation or else he would have born witnesse against it aâ— 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
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.
of Canaan is called the Father of all the Sons of Eber Gen. 10. 21. Sem was the Father of many other Families Gen. 10. 21 besides Ebers but for some special reason namely of their Co-habitation Ebers Sons are called Sems Sons for Sem is called the father of them which I conceive is to note out unto us that Eber was a close cohabiter and familiar with Sem in the faith of Christ when all the other Families did Apostatise and depart from them to Babylon to worship new gods Master Broughton saith That the Hebrew Tongue remained only in the faithful of Ebers House after the building of Babel and in them is continued the name of Ebrews as perpetually opposite to the builders of Babel to whom Eber preached that their tongues should be divided Prin. Posit p. 3. 3 Isaac was the seventh from Ebâ—r his faith is famous in his ready obedience to be sacrificed for he was at that time in the prime of his strength because he carried all the Wood for the Burnt-offering up the Hil Gen. 22. 6. and therefore he might wel be about thirty three years of age when he went with his Father Abraham up to the Mount of Moriah to be sacrifised and therefore also he was able by strength of Nature if he had been unwilling to be bound to have withstood his aged Father who was now one hundred and thirty three years old and therefore he was in the declining of his Natural strength and he might the more easily have withstood his aged Father because they two were alone and none there to help Abraham And now seeing Abrahams faith is recorded to be famous in that he did so readily obey Gods command not sparing to sacrifise his only Son at his command Isaacks faith is therewithall recorded to be no lesse famous in that he was so cheerfully willing to be bound and to be sacrifised they both knew that God was able to raise him up again from the dead Heb. 11. 19. Heb. 11. 19 and thus God made his obedience to be a sweet typical resemblance not only of the free and voluntary but also of the actual obedience of Jesus Christ to make his Soul a sacrifice for our sins Es 53. 10. Es 53. 10 4 Moses was the seventh from Abraham by no lesse rare Providence of God than Enoch was the seventh from Adam 5 Joshua was the seventh from his Grand-father Ephraim and David was the seventh son of Jesse 6 Judah was the seventh Patriarch as the Hebrew Doctors do in this order count him First Abraham second Isaac third Jacob fourth Ruben fifth Simeon sixth Levie seventh Judah and in this respect the Hebrew Doctors do compare him to the first seventh day Secondly In another respect they do compare him to the fourth Commandement namely as he was the fourth Son of Israel and so both these ways they do make his memorial Honourable by their allusion to the first famous seventh day See Ains in Gen. 49. 12. 7 Bazaliel the Master-work-man of the Lords Tabernacle was the seventh from Judah as it is evident by his Genealogie in 2 Chro. 2. 5 9 18 19 20. In all these holy Persons the providence of God ought to be sweetly considered for it doth manifestly call to our remembrance the famousnesse of the first seventh day by his disposing of great matters and gracious most often by sevens 3 God hath framed many parts and parcels of the Scripture 3 There are several parcels of the Scripture Chronologie that are fâ—amed to the number seven in an Honourable remembrance of the first famous seventh day Levit. 25 4 Chronologie to the number seven doubtlesse in an Honourable remembrance of the first famous seventh day 1 When Gods people neglected the holy Sabbath and prophaned the holy Rest of it then God did threaten to punish them with Sabbatical years of punishment as in the Captivity of Babylon with ten times seven years Captivity that the Land might rest and enjoy her Sabbaths all the time it lay desolate 2 Chron. 36. with Ier. 25. Levit. 26. and is it not a manifest allusion to the first famous seventh day in that God doth call sevens of years Sabbaths of years Levit. 25. 4. and threaten them with Sabbatical years of punishment for prophaning the rest of the holy Sabbath 2 At the just end of these seventy years Daniel hath annexed a Sabbatical Chronicle which doth notably lead on not only the Sabbatical year of rest but even the weekly Sabbaths also unto the death and burial of Christ Dan. 9. 24. for 1 Christ dyed for our Redemption and rose again for our Justification in a Sabbatical Jubilee even in the twenty eighth Jubilee and from the liberties of the Jubilee the ancient Hebrew Doctors did fore-see and know and say That the Divine Majesty will be to Israel in a Iubilee Freedome Redemption and Finisher of Sabbaths See H. Bro. in Sinai Sight 2560. and in Req of Consent p. 13. 2 Daniel by his Sabbatical Chronicle doth also lead on the weekly Sabbaths to the death and buâ—ial of Christ for First Christ dyed on the first day of the fâ—ast of unleavened Bread which Iohn calls a High Sabbath Ioh. 19. 31. and Secondly on the next day which was the weekly Sabbath or seventh day his Body rested all that day in his Grave and his Soul in Heaven for as soon as he had finished the Work that God gave him to do hee Heb. 4. 10. rested from all his Works on the seventh day as God did from his own on the first seventh day 3 He rose again from the dead on the third day for Christ did fore-tel this to his Disciples that on the third day hee Luke 13. 32 Mat. 12. 40. should be perfected Luke 13. 32. for as soon as he had performed his propitiatory Sacrifice or his sacrifice of Attonement by which the Devils Head-plot was broken he was declared by his Resurrection to have made a perfect Conquest over Satan and a perfect Attonement with God his Father for mans Redemption and this day of his Resurrection was the first day of the week by Paul but John calls it the Lords Day because in it Christ rose from the Dead as an absolute Lord and Conqueror of Satans Head-plot and therefore now seeing his Death was declared to be a perfect sacrifice of Attonement God made him both Lord and Christ and thereupon Christ hath ordained that day to bee the day of his publick Worship in the place of the seventh day to the end of the world Thus have I declared the first seventh day to be made famous and honourable by three several sorts of instances that have relation to Gods resting and to Mans resting on the seventh day in relation to the work of our Redemption by the promised Seed CHAP. XIII Proving That though Christ hath abolished the seventh day by his death yet that he hath not left the day of his publick
the Sabbaths 2 In the New Moons And 3 in the Solemn Feasts By these two Scriptures compared together with Col. 2. 16. and with Gal. 4 9 10 11. It is evident that all the solemn Holy-dayes in Moses are comprehended under the said three termes And therfore by the term Sabbaths in Col. 2. 16. as it is distinguished from the New Moon and a Holy-day must needs be meant the weekly Sabbaths onely which some Christian Jews contended to have observed in their Christian Churches in opposition to the Lords day Object 3. It seems to me that our Saviour did not ordain his Resurrection day in place of the seventh day because our Saviour in Mat. 24. 20. Mat. 24. 20. doth warn his Disciples to pray at the time of their destruction by the Romans that their flight might not be neither in the Winter nor upon the Sabbath day Now if Christ had abolished the Sabbath by his death as you affirm then he would not have given this caution of praying that their flight might not be on the Sabbath day so long after his death for it was about forty yeers after his death ere the City was destroyed by the Romans Ans Christ did not give this caution to his Disciples in the nature of a Command or forbidding but in the nature of a dis-allowing of the Jews superstitious opinion of the outward rest of the Sabbath so long after his death They might in that space have been better taught and instructed if they had not been enemies to the Gospel of Christ but because they would not be instructed therefore our Saviour told his Disciples that the Jews of Judea in general would hold such a superstitious opinion both of the holinesse of the Temple and of the outward rest of the Sabbath day that it would be a grievous calamity to them if they were forced to flye for their lives upon the Sabbath day more than upon any other day in the week But yet this must be marked that our Saviour speaks this to his Disciples but as a Prophetical Historian foretelling them what would be the common opinion of the Nation of the Jews in those dayes namely that they would be infected with such a superstitious opinion of the holinesse of the outward rest of the Sabbath that they would neither stir hand or foot to break the outward rest of the Sabbath by flight to save their lives This caution of our Saviour to his Disciples must needs be understood in this sense because the whole frame of his speech is fetched by way of allusion to a former like sad calamity which fell upon them under Antiochus Epiphanes who did purposely molest them upon the Sabbath day as also in the Winter time and then they suffered extreme miseries by reason of their superstitious opinion of the outward rest of the Sabbath day which they might have prevented if they had held it lawful at first as they did at last that in case of necessity they might either fight or flie for their lives upon the Sabbath day Our Saviour in this his speech to his Disciples doth allude to the times of Antiochus and therefore he doth mention the Winter as well as the Sabbath day for Judas Maccabeus did cleanse the Temple and the Altar in the Winter Joh. 10. 22. and three yeers before it was polluted in the Winter 1 Mac. 1. 54. And secondly it was also polluted upon the Sabbath day 1 Mac. 2. 38. and now it was a time of grievous calamity to the Jews and therefore by way of allusion to this calamitous time our Saviour bad them pray That their flight might neither be in the Winter nor yet upon the Sabbath day for then they would do as they had done neither fight nor flye to save their lives This their blind zeal our Saviour reproves 1 Mac. 2 34. 36. 38. 41. and 2 Mac. 6. 11. It follows therefore by good consequence that our Saviour did not now in sadnesse teach his Disciples the continuance of the Sabbath so long after his death no more than he taught them the continuance of the service of the Temple by calling the Temple The Holy Place vers 15. But no man I think will say that Christ did then esteem the Temple to be the Holy Place but he names it so Docasticâ—s because the Jews of Judea in general would then esteem it and call it the Holy place and in that respect also our Saviour doth call the Romans that should enter into the Temple The Abomination of Desolation just as Daniel had done Dan. 9. 27. By this it is evident that Christ spake by allusion to former times But he knew well enough that the holinesse of the Temple as well as the typical Rest of the Holy Sabbath were fully ended by his death I grant that the Temple was once truly called the Holy Temple because it was ordained to be a type of the holy humane nature of Christ wherein his God-head dwelt Joh. 2 But yet this typical holinesse of the Temple must needs have an end as soon as the Holy of Holies did but enter through the vail of his flesh into heaven to appear before God for us Dan. 9. 24. with Mat. 27. 50 51. Heb. 9. 14. and the goodlinesse also of the Temple must have an end as soon as he that was greater than the Temple had finished his Oblation Mat. 12. 26. and by the like reason also the Sabbath as it was a type of our resting on the Sèed of the Woman to break the Devils Head-plot must end as soon as Christ had finished his Sacrifice of Attonement I will therefore conclude my answer to this Objection That Christ by this speech of his to his Disciples did but tell them what would be the coÌ„mon opinion of the Nation of the Jews at the time of the destruction of Jerusalem as I have already declared it but he intended no more to teach them the continuance of the Sabbath than the continuance of the Holinesse of the Temple neither did he by this Caution to his Disciples intend to prefer the Sabbath above the Lords day no more than he intended to prefer the Winter above the Summer of all which things he spake by way of caution to his Disciples what would be the common opinion of the Jews at the destruction of Jerusalem Object 4. If Christ had ordained his Resurrection-day as the day of his publick Worship in place of the Sabbath or seventh day then me thinks the Apostles in their Writings should have recorded it with the Circumstances of it namely the time when and how he did ordain it if this had been done the matter had been out of question to all men Ans The Wisdome of God did not see it good to make all his Ordinances cleer to all men at the first fight when our Saviour was here upon the earth he did oftentimes open his mouth in Parables that they which see not might not perceive and that his
6 69 Exodus 16 5 130 16 23 77 148 134 16 27 28 77 19 10 76 20 2 83 20 8 60 77 20 11 31 82 22 2 139 22 30 110 23 10 11 12 81 24 8 83 29 30 86 31 13 84 124 132 31 14 15 84 124 133 31 17 31 56 80 84 32 25 25 34 21 138 35 3 130 132 Leviticus 4 6 86 8 11 86 8 33 86 112 15 13 14 112 16 14 87 22 27 110 23 3 126 63 130 141 23 15 16 104 25 4 93 113 Numbers 6 24 27 71 8 17 74 10 10 125 11 8 134 Deuteronomy 5 14 15 82 83 17 6 31 25 9 31 32 4 41 1 Chron. 24 13 40 2 Chron. 2 4 125 30 22 23 88 Neh. 8 18 112 Job 22 15 90 42 8 67 87 Psalms 8 6 44 24 1 36 24 10 36 44 49 12 20 20 104 30 31 56 110 3 36 109 118 24 109 Proverbs 28 13 68 30 1 49 30 18 19 49 Esar 7 14 48 49 53 10 92 56 4 6 109 65 18 48 66 23 109 Jeremy 6 4 76 31 22 47 Ezekiel 34 26 76 46 4 5 109 Daniel 8 14 35 9 26 27 98 Joel 2 15 75 Amos. 5 21 112 8 5 138 Malachy 1 11 100 Matthew 4 2 6 11 29 81 12 5 6 131 12 40 93 16 18 41 17 1 103 24 20 126 Mark 2 27 60 124 Luke 1 69 70 68 4 18 19 28 81 114 9 28 103 13 32 93 115 14 1 130 24 49 104 John 1 3 40 5 22 23 27 52 6 53 47 7 22 111 7 37 112 8 44 19 10 22 124 19 19 31 114 158 19 20 26 129 20 19 101 20 21 103 20 26 102 103 110 Acts. 1 12 141 2 1 102 3 21 68 6 14 98 129 7 15 98 7 47 98 7 55 98 10 28 120 15 5 24 116 120 15 21 122 16 3 117 120 17 4 118 18 17 118 19 9 118 20 7 117 21 20 116 120 21 21 28 120 21 24 117 24 5 120 28 22 121 Romans 3 23 16 5 13 52 15 25 26 107 1 Corinth 9 20 120 11 23 107 16 1 2 105 2 Corinth 9 2 106 11 1 2 22 Galatians 2 3 4 120 2 5 120 4 9 10 11 121 Ephesians 2 10 40 42 Colossians 1 15 40 44 2 14 26 2 15 26 2 16 17 123 2 18 20 123 Hebrews 1 3 36 1 6 50 2 10 44 2 14 20 21 4 4 31 4 10 93 4 3 9 10 80 81 5 5 46 7 12 99 8 13 122 9 10 99 9 14 65 9 19 21 74 10 10 12 14 87 11 5 90 11 19 92 115 12 23 112 James 1 1 120 2 21 115 1 Peter 4 19 41 2 Peter 2 5 90 3 13 40 Jude 14 15 90 Revelation 3 12 27 3 14 44 5 11 12 13 45 52 11 3 68 Errata in the first part of this Treatise Page 15. Line 32. presented read pretended Page 17. Line 36. it self blot out and read the light is substracted Page 19. Line 12. for the manner r. for the want of this knowledge Page 22. Line 22. so many r. so Mary Page 51. Line 15. of r. for mans Redemption Page 53. Line 13. instating r. installing him Page 59. Line 13. The word And is to be blotted our as superfluous THE PREFACE MAny do affirm that the Sabbath was ordained in the time of Adams Innocency But I shall endeavour to prove that it was not ordained till after Adams Fall and Recovery And this I shall endeavour to make evident by proving these two points I That Adam disobeyed and fell in the same sixth day in which he was created and made II That God did recover Adam by a new creation even in the same sixth day in which he was created and fell CHAP. I. Proving by five Reasons that Adam Fell in the day of his Creation Reason 1. MOses doth manifestly declare that Adam fell in the day of his Creation because he joyneth Because Moses joyneth Adams creation triall judgement promise to the same day the story of his Temptation and Fall in Chapter 3. close to his Creation and seating in Paradise in Chapter 2. without mentioning of any other matter to come between Object Here it may be objected that Moses doth first set down the story of Adams creation in Gen. 1. and then he doth set down the Institution of the Sabbath in the beginning of Gen. 2. 2 3. which is in order of time before the story of Adams Temptation and Fall in Chap. 3. Answ Though Moses doth place the Institution of the Sabbath in Gen. 2. 2 3 before the story of Adams fall yet it is evident that he doth place it there onely by the figure Hysteron Proteron not because he had done with the story of the Sixth day in the first Chapter but because that story being large he would first in a brief sort lay down the story of all the seven dayes of the week together which he doth from the beginning of Genesis to the end of the third verse of the second Chapter and then he returns again to speak of the story of the sixth day more at large and makes a larger Narration of the Creation and Fall of Adam from the seventh verse of the second Chapter to the end of the third Chapter with variety of inlargements more than was in the first Chapter for repetitions have usually many new additions and so in true Chronology and in the order of story the Institution of the Sabbath in Gen. 2. 2 3. must be placed at the end of Gen. 3. as I have after discussed the matter in that Text. And the method of Moses in this large story of the sixth day is very observable and lyes thus 1 He sheweth the Matter and Form of Adams Creation in Chap. 2. vers 7. but this he had omitted in Chap. 1. 2 He sheweth Adams Lordship over the creatures for God commanded all the beasts of the field and all the fowls of the air to present themselves before Adam as their Lord that he might name them with names defining their nature and that they might wait upon him as their Lord and Master into Paradise vers 19 20. but in a part of his Lordship he was restrained because God did prohibit him the tree of knowledge of good and evill 3 He shews the matter and manner of the Womans creation of Adams Rib vers 18. which he had omitted in Chap. 1. and it is placed in Chap. 2. vers 18. by the figure Hysteron Proteron because there was not to be found among all the other creatures that were brought before Adam a meet helper for Adam vers 20. she was the last sort of all the visible creatures of this world 4 God brings the woman to the man and joyns them together in Mariage as a meet helper for him vers 22. This was omitted in Chap. 1. 5 He shews that the place of their creation was without the borders of
the seventh day God had finished the work that he had made He saith that the Hebrew Preposition may be translated sometimes In sometimes After and sometimes Before as the true sense of each place where it is used will best bear it and accordingly in this place he doth translate it Before the seventh day and not In the seventh day as most suitable to the sense of this place For God had finished all his works namely all the several sorts and kinds of creatures Before the end of the sixth day Exod. 20. 11. Exod. 31. 17. visible and invisible Col. 1. 16. And he rested on the seventh day namely from the making of any other new kinds or sorts of creatures Exod. 20. 11. Exod. 31. 17. Heb. 44. Therefore it is most agreâ—able to the true scope oâ— tâ—is Tâ—xt to read it Before rather than In the seventh day 2 The word Before is better than the word In because it is more agreeable to the sense of the words adjoyning for the frame of the next words are delivered in the Pretertense Had finished Had made c. These termes do carry the work of the Creation to have been Finished not In but Before the seventh day as if Moses in more words had said thus That work which God had made but mutably perfect in the former part of the sixth day he had also finished it by a Re-creation most certainly perfect Before the seventh day That is to say in the latter part of the sixth day 3 Mr. Ainsworth sheweth that the Preposition In ought sometimes to be translated Before as in Exod. 176. In the eyes of the Elders of Israel is better read thus Before the eyes of the Elders of Israel likewise in Deut. 25. 9. She shall spit in his face is better read thus She shall spit Before his face namely Before the face of her husbands brother in way of reproach to him because he refused to raise up seed to his brother and so the Hebrew Doctors do understand her spitting to be not In but Before his face upon the ground as asign of Reproach to him I grant that the letter of this Preposition doth differ from that in Gen. 2. 2. but yet by the rules of Grammar they must suffer the like variation when there is the like cause the difference of the letter doth nothing alter the case So in the eyes of Jehovah Deut. 4. 25 Deut. 31. 29. is better read thus Before the eyes of Jehovah So in the New Testament it is said See Ains also in Gen. 366. and â— Martyrs Com. pl. p 2. c 7. on Gen 2. 2. In or within the Ark was put the golden pâ—t of Manna and Aarons Rod Heb. 94. This place may better be translated thus Before or By the Ark not in iâ— for there was nothing put into the Aâ—k but the two Tables of stone onely 1 King 8. 9. So then from all these considerations it is cleer that the Hebrew Preposition ought sometimes to be translated Before and sometimes After as well as In not onely in respect of person and place but also in respect of time and therefore this Text of Gen. 2. 2. ought to be translated thus Before the seventh day God had finished namely by a Re-creation the work that he had made the Greek translate the work which God had begun to make for at first it was made but mutably perfect in the former part of the sixth day 2 The next considerable Rule of direction for the right understanding of these three verses is the circumstance of time namely after how much of the History of Adam must these three verses succeed according to the rule of true Chronology This consideration is a Rule of great importance to find out the true sense of these three verses Answ My Answer to this Query is this namely that these three verses must in order of time be placed at the end of the third Chapter As it hath been well observed both by the Hebrew Doctors and by sundry Christian Writers as I have noted it in R. 1. and p. 1. And see also Dr. Leightfoots Chronolgy for this and Samuel Torshâ—l in his Design about disposing the Bible into an Harmony he doth in p. 10. direct us to place the three first verses of Gen. 2. 1 2 3. at the end of the third Chapter and so doth Mr. Bro. also I have also noted in Chap. 18. that the only reason why Moses doth place these three verses at the beginning of the second Chapter is this namely because he had begun to set down the story of all the six working dayes in Gen. 1. therefore he thought it meet to set down the story of the seventh day in the next place and so he hath placed the brief story of all the seven dayes of the week together that so he might take the more liberty afterwards to return again unto the large story of Adams Creation Fall and Redemption from the seventh verse of the second Chapter to the end of the third Chapter All which story fell out upon the sixth day and therefore the ordination of the Sabbath though it be set in Gen. 2. 2 3. yet in the order of Chronology it must be set after the third Chapter of Genesis This consideration may serve as a necessary Rule to guide us in the right apprehending and understanding of sundry words in the said three verses which else cannot be fully and rightly understood for we must expound these three verses as if they had been placed at the end of the third Chapter And this is no new device of mans brain but it is an usual thing for the Pen-men of the holy Scriptures to make such like dislocations of Chapters and verses and in that respect the Hebrew Doctors do say that there is no Order of former and latter in the Law for oftentimes the Pen-men of the holy Scriptures do set that which is after Before and so consequently we must by the rule of Chronology place the Institution of the Sabbath after the third Chapter though Moses for the reason aforesaid hath set it in the beginning of the second Chapter So then by this rule of direction I hope it will be easie to discern that these three verses must be expounded with relation to the story of Adams Fall Re-creation and Reconciliation by the Promised-Seed And therefore it follows by necessary consequence that Adams Re-creation by the Seed of the woman must be considered as the finishing act of the six dayes creation before the seventh day was ordained to be a Sabbath And by this Rule of Exposition many words also in the said three verses must be so expounded as having a holy equivocation in them namely as having a mysticall sense as well as a literall As for example under this word Made and Created must be understood the mystical and spiritual Creation as well as the literal and visible Creation And under the word Finished must be understood not
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
all his works when he had made the Creation perfect and intire lacking nothing by the Redemption and Gubernation of the Promised Seed 11 It is not without a divine Allusion to the seventh day that the Golden Candlestick was framed into seven branches yea all the particulars of it were so contrived that when they are exactly counted they do amount to just six sevens as the Hebrew Doctors have cast them and they say that this number is so necessary that if it did but fail in one particular it failed in all See Ains in Exod. 25. 31. And accordingly if it be but regarded the sixth day and the seventh day have the most famous stories belonging unto them that are in all the Bible 12 The number seven is made famous by the Holy Ghost in the Mystical Revelation which Christ commanded the Apostle John to write for the use and benefit of his Redeemed seryanâ—s to the end of the world There the Vision of the seven Golden Caandlesticks represented the seven Churches of Asia and to the said seven Churches there doth belong seven Stars and seven Angels there are also seven Angels with seven Trumpets and seven Angels with seven Incense cups of wrath pouring out seven plagues there are also seven Thunders uttering seven voyces and a Book with seven Seals there are also seven Spirits seven Horns and seven Eyes Rev. 5. On the contrary there is given to the Dragon seven Heads and seven Crowns Rev. 12 3. and the seven Heads are the seven Mountains Rev. 17. 9. and there are also seven Kings c. Can all these particulars be without any allusion to the first famous seventh day I suppose that no advised Expositor dares affirm the contrary 2 I come now to the second thing to be marked touching the 2 Divers hoâ—â— persons of rare eminency in Scâ—ipture are marked out by the number 7. in an honorable remembrance of the first famous seventh day number Seven namely that God hath marked out many holy men of special note by the number seven in an honourable remembrance of the first famous seventh day 1 Henoc is noted by the Holy Ghost to be a Prophet and to be the seventh from Adam Jude v. 14. He was rare in the faith of Christ Heb. 11. 5. and he was by the mighty power of God taken away from the wicked Apostate world because they were not worthy of him when he was Three hundred sixty five yeers old Gen. 5. 23. just answerable to the dayes of the yeer according to the course of the Sun and as he was the seventh Patriarch so when he was taken away there remained seven Patriarchs alive as witnesses of his Translation And by his name it is evident that his Father did at his Birth dedicate him to God in opposition to those Apostate times for the impiety of those dayes is noted out to our hand by the Prophecie of Enoch in Jude v. 14 15. Behold saith he the Lord cometh with thousands of his Saints to give Jude 14 15 judgement upon all men and to rebuke all the ungodly among them of all their wicked deeds which they have impiously committed and of all their wicked speakings which wicked sinners have spoken against him The horrible impiety of those days is also noted out unto us by the wicked tyrannical speeches of Lamech and Cain in Gen. 4. 23 24. and Gen. 4. 23 24 Job 22. 15 2 Pet. 2. 5 their impiety and wicked speakings is also noted out unto us by Job 22. 15. and by Peter for he calls them the world of the ungodly 2 Pet. 2. 5. Obj. Here it may be demanded how it can be proved that Enoch did Prophesy that the wicked world should be drowned by a deluge Ans Jude saith that Enoch did Prophesy saying Behold the Lord cometh with thousands of his Saints to give judgement upon all men and what other Judgement did come in general upon all men but the floud Secondly His Prophecy that God would destroy the wicked World by a Floud is briefly and yet plainly enough declared in the name which he gave to his Son at his birth for he called him Meth-u-shelach which in English sounds thus Meth hee dyeth or when this Childe dyeth u then Shelah he sendeth or God sendeth and what else did God send but the Judgement threatned upon all men in general as I noted above and what judgement was that but the floud This famous Prophet is called the seventh from Adam doubtlesse in an Honourable remembrance of the first famous seventh Gen. 5. 24 Heb. 11. 5 day Moses saith He walked with God Gen. 5. 24. but the Apostle doth thus expound it He pleased God Heb. 11. 5 6. for when hee offered sacrifice he looked to Christ the true Sacrifice which only pâ—easeth God Mat. 3. 17. and in the course of his life he walked in obedience to Gods will Secondly Eber was the seventh from Enoch he was another rare man for grace and godlinesse for he kept the faith at the building of the Tower of Babel when all the other Families of Noah did Apostatise therefore God hath honoured his memorial in a double respect 1 In communicating unto him the spirit of Prophecy as well as he had done to Enoch as we may gather by the name which he gave his Son at the building of Babel for it is said that hee called his Son Peleg and the reason is added because in his days the earth was divided Gen. 10. 25. Now he that could give his Son Gen. 10. 2â— such a name as to declare such an event must needs be a Prophet and by this wee may certainly know that he preached to the builders of Babel that though they had high imaginations to build a Tower whose top might reach unto Heaven that they might in a near distance worship the Sun Moon and Starres thinking thereby to get themselves another Sem or name for now they had rejected Sems Tents and had removed themselves from Canaan where Sem and Eber lived into Babylon in despite of Sem who had the promise of the blessed Seed to come from his Ioyns therefore the Prophet Eber did tell them that for that impiety and Apostacy God would confound their Language and scatter them upon the face of the earth and in memory of that Prophecie he called his Son Peleg and truly hee must needs be a rare Sabbath-keeper that kept the faith when all the rest of Noahs family fell away 2 God hath honoured Ebers memorial in another respect namely in that all the Nations of the Jews are called Ebrews after his name Gen. 14. 13. Gen. 39. 14 17. and it seems to mee that his constant abode was in the Land of Canaan because the Land of Canaan is called the Land of the Ebrews long before the Jews came out of Aegypt to dwell there Gen. 40. 15. And secondly because his great Grand-father Sem who was the King of Salem in the Land