that act command man to sanctifie such persons to the Lord Every first-born of the Sons of Israel saith the Lord are mine both of Man and Beast for in the day that I smote every first-born in the Land of Egypt I sanctified them unto me Numb 8. 17. that is I commanded my people to sanctifie them to my service which they did perform First By setting apart some of the clean kind for Sacrifice And secondly by redeeming the rest with money which money God commanded to be imployed to his service either by buying some Sacrifices of Attonement therewith for the publick or else it must be for the repairing of Gods Sanctuary as Exod. 13. doth explain it 2 When God did sanctifie the Temple for the publick place of his Typical 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 sanctâ—fied Cities of Refuge he did thereby command his people to sanctâ—fie 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 Call a 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 sanctifiâ—d 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 defiled 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 couched under the word Sanctified for now the people of God had forgotten the
in this respect Christ iâ— eminently stiled Jehovah Sabbaoth that is to say The Lord of all Hosts Ps 24. 10. because they were made for his service that he as their proper Lord might rule them and govern them all for it is said That by him all things consist Col. 1. 17. and in this respect also he is See also ch 4 ch 6 at Sixthly called The Lord of all the whole world and of all things therein Jos 3. 11. Act. 10. 36. Phi. 2. 11. Ps 24. 1. Neh. 9. 6. To him also doth appertain the Dominion of the Heavens and of the heaven of heavens the earth and all that is in them Deut. 10. 14 15. And because all Government is his therefore it is from him that Kings do reign and rule Prov. 8. 15 16. It follows therefore that God ordained Christ to be the right Heir and sole Governour of all the Hosts both of heaven and earth on the sixth day and before God could be said to rest on the seventh day 1 God made Adam in the former part of the sixth day after his own Image as the glory of all his Creation and gave him Dominion over all his visible creatures Gen. 1. 26. 28. But it pleased God in his divine Wisdome to make Adam but mutably happy that so he might fall by the sleight of Sathan and lose his pure qualities wherein he was created after Gods Image and that he might thereby also lose his Dominion over all the visible Creation that so Christ the right Heir might have the possession of all for as soon as Adam fell by his disobedience in eating the forbidden fruit both Adam and all the Creation did presently fall into confusion and disorder And thereupon Sathan might well triumph and boast as he did in the dayes of Job that he had walked to and fro in the earth as the Lord and Conqueror of it because he had not onely brought Adam and Eve into Captivity under the spiritual death of sin and the whole Creation into confusion and disorder but also because he had robbed the holy Trinity of all the glory of their glorious Creation 2 God was pleased in his infinite Wisdome and Providence to let all this come to passe that so the holy Trinity might take occasion thereby to declare unto fallen Man how wonderful they were in Counsel and how excellent in working in that they could tell how to make Man mutably perfect and how to let Man fall by the sleight of Satan and how to break the Devils Head-plot by the promised Seed and how to reconcile and recreate Man and how to make fallen Man know and honour his Creators more than otherwise he could ever have done if hee had stood still in his first integrity of Nature for if Adam had still continued in his Created perfections he could not have honoured the Mediator so as he did after his Fall seeing hee needed not a Mediator in that condition neither could he have so much honoured Gods Mercy in the Mediator as he did after his Fall and Re-creation 3 By this time I think any man may easily see the reason why all the three Persons in the God-head had a hand in the Creation of the World and more eminently in the Creation of Man Gen. 1. 26. surely the chief reason was That God might make Adam in his Innocency could not so wel honour all his Creators as after his Fall and Re-creation Adam by his Fall and Recreation the better able to know and honour all the three Persons in the God-head as his Creators for Adam could not honour all his Creators so well in his Innocency as after his Fall and Re-creation and in this respect all the three Persons in the God-head are called our Creators Eccles 12. 1. Psal 149. 2. and our Makers Job 35. 10. Es 54. 5. and truly such Creators could not rest on the Seventh Day from all the Works which they had Created and made until they had made man to know them to be their Creators by a Re-creation which Adam could not do as long as he stood in his Innocency but as soon as his Creation was finished and made perfect by a Re-creation then faln man both knew and honoured all his Creators and the Mediator in special to be the Mediator of his Re-creation of his Reconciliation and eternal Redemption and then God rested on the Seventh Day because he had finished his Creation by the promised Seed 4 After Adams fall it pleased God so to question with Adam about his miserable condition by his Fall that he made him sensible of his misery and then it pleased God to make his Mercy known to him in the Mediator It was a terror to the Devil to hear that the Seed of the Woman should break his head Gen. 3. 15. but because it was a great comfort to faln Adam for God declared the Mediator both in his Person and Office to faln Adam and by Gods description Adam could not chuse but know that his Person must needs be both God and Man he could not chuse but know that he that must break the Devils Head-plot must needs be God and that he that must be born of the Seed of the Woman must needs be Man and then for his Office hee could not chuse but know that it must be a Mediatorial office of reconciliation or else such a miserable sinner as he could never be restored again into Gods favour In all these respects faln Adam could not chuse but know and honour the Father for his great Mercy in propounding such a Mediator and he could not chuse but know and honour the Mediator of his Redemption more than if he had stood still in his innocency and he could not chuse but know and honour the Holy Ghost because his heart and minde was recreated and made new by the sanctifying work of the Holy Ghost for the sake of the Mediator 1 Pet. 1 2. Fallen Adam of himself had no skill nor will to finde out a Mediator till the Holy Ghost did inable him to beleeve that the Seed of the Woman should one day give his Soul as a Mediatorial Sacrifice of attonement even then when the Devil should peirce him in the foot-soals for the procuring of his Fathers reconciliation by which he should bee eternally redeemed from the Curse due to his disobedience and from the guilt of his sin and so be received into Gods favour as his adopted son O the infinite Wisdom of God that could tell how to augment mans happinesse and his own praise by Adams sinful disobedience if Adam had continued still in his innocency he should have been continued only in his Natural perfections and have been a Lord above all the rest of the visible Creation but in that condition he could not have so much honoured all his Creators as he did after his recreation neither should he have attained to that degree of happiness as after his Fall
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
Church shall think best for their own conveniencies yea it may be that some particular Churches may grow so corrupt that they may think one day in a month sufficient and others may think one day in two or three months sufficient for Gods publick worship and who can prevent such disorders as these if Jesus Christ hath not established a standing day There are some that professe Christianity that think that Jesus Christ hath not established a certain publick day in place of the seventh day and therefore they do still hold the Jewish Sabbath together with the Lords day As for example The Melchites or Syrians who are esteemed for number to be the greatest Sect of Christians in the Orient these do confound the day of Gods publick worship for they and the Maronites their neighbours do observe the Jewish Sabbath as solemnly as the Lords day See Brerewood in his Inquiries p. 129. And the Habbissines of Ethiopia who are another large Territory of Christians they also do reverence the Jewish Sabbath equal to the Lords day See Brerewood p. 155. But blessed be God that hath given the Churches of Europe a cleerer understanding of his will touching the day of his publick worship and yet notwithstanding it is also much to be lamented that some Christians do not onely hold the seventh day to be abolished but also that Christ Jesus hath not established any publick day in the place of the old But let me reason a little further Can any man that is well acquainted with the order of the Commandements of the first Table think that Christ who blessed the seventh day with several Ordinances for the good of faln man and that sanctified that day for the exercise of the said Ordinances should now obliturate that Commandement and sanctifie no day at all for the exercise of his said Ordinances Can any man think that Christ should now after his death be so far unlike to his first pattern Surely me thinks none should be so inconsiderate The holy Rest of the seventh day as it was a typical sign so I grant it to be abolished but not without any other in the place of it but by way of exchange for the next day And this the blessed Martyr Stephen doth explain to be the truth for when he was accused for affirming that Jesus of Nazareth should destroy the holy place and change the Customes that Moses had delivered unto them Act. 6. 14. his false witnesses did affirm this word Act 6. 14. Change against Stephen as if it had been an odious heresie to say so but how doth Stephen answer to this Accusation Doth he deny it No he doth acknowledge it to be a truth in it self and therefore in his Oration to the High Synedrion he doth confirm this to be a truth by saying thus to them Solomon built him a house Howbeit the most High dwelleth not in Temples made with hands as saith the Prophet in Es 66. 1. What house will ye build for me saith the Lord or what place is it that I should rest in Hath not my hand made all these things Act. 7. 47. to 50. with these words Stephen doth conclude his Oration In these words he doth reprove the High Act. 7. 47. Synedrion because of their obstinate opposing the former Doctrine for his Doctrine tended to prove that God would not rest locally in a Temple made with mans hands and so consequently not in any other outward signs implying that God would onely rest in Christ the true Temple whom they had flain His false accusers did repeat though at unawares and as it were translate the words of the Angel Gabriel in Dan. 9. 26 27. Dan. 9. 26 27. namely that the Messiah should by his death destroy the City and Sanctuary and cause Sacrifice and Oblation to cease and this very thing in true effect Stephen had taught namely that Jesus of Nazareth should destroy the holy place and change the Customes that Moses had delivered and so consequently change the Sabbath and the Lord from heaven did justifie Stephen for this speech even in the face of the High Synedrion for as he looked stedfastly into heaven he saw the glory of God and Jesus standing at the right hand of God And as he avouched this before them all Act. 7. 55 56. they that sate in the Council looked Act. 6. 15. Act. 7. 55. stedfastly on him and saw his face as the face of an Angel Act. 6. 15. And this doth evince that as Stephen did justifie his Doctrine by the words of the Angel Gabriel so God did justifie him by making his face to shine before the Council as the countenance of the Angel Gabriel by which miraculous glory in his countenance the Council might have seen that his Doctrine was warranted by the words of the Angel Gabriel Stephen affirmed that which his false witnesses affirmed against him as a blasphemous thing that Jesus of Nazaret should change the Customes of Moses Hence I reason thus If Jesus should do it then he did not leave it to be done in an arbitrary way by the discretion of particular Churches But Jesus himself did it Mark the phrase of speaking Jesus of Nazaret shall change the That Christ Jesus made three main changes in the ten Commandements Customes of Moses And it is also observable that Jesus of Nazaret did make three main changes in the ten Commandements two in the outward form of his publick worship contained in the second Commandement and one touching the day of his publick worship in the fourth Commandement 1 He changed Circumcision and all typical purifyings which were commanded in the second Commandement into the Sacramental Seal of Baptism 2 He changed the Passeover and all typical Sacrifices which were also commanded in the second Commandement into the Sacramental Seal of the Lords Supper 3 He changed the seventh day as it was a typical sign by translating it to the first day of the week wherein Christ rose as a Lord and Conqueror of Satans Head-plot for the day of his publick worship as the seventh day was at first And the Apostle Paul doth reason much after the same manner as Stephen did If saith he the Priesthood be changed there must Heb. 7. 12. of necessity be a change of the Law Heb. 7. 12. but the Priesthood is changed for Christ was not of the Tribe of Levie but of Judah neither was he made a High-priest by man according to the Law of the carnal Commandement but by God after the power of endlesse life therefore Christ did not leave it to the power of his particular Churches to change the Ordinances of Moses but he had power from God to do it He taketh away the first that he Heb. 9. 10. might establish the second Heb. 9. 10. that is to say Christ onely had power to take away Sacrifices and all the other Customes of Moses that so he might ratifie his own Sacrifice in the
the seventh day but also in Christian Churches on the Lords Day yea and before his Ascension he did again command them to Preach and Baptise through all the world Matth. 28. doubtlesse therefore seeing he ordained Baptism as an appendix to the preaching of the Gospel and as a badge of the Christian Faith in Christian Churches he would not fail to appoint a solemn day seeing he had abolished the seventh day by his death in which day his command of Preaching and Baptising was ordinarily to be performed And why doth Iohn say That Christ did many other Signs in the presence of his Disciples which are not written Joh. 21. 25. but to teach us that these two times of his miraculous appearing to his Disciples on the first day of the week when the Doors were shut are written that we might beleeve that Jesus is the Christ the Son of God Ioh. 20. 30 31. and that he hath not only abolished the seventh day by his Death but that he hath also established his Resurrection-day in the place thereof in which he arose from the Dead as the Lord and Conquerour of Satans Head-plot Obj. You say That the second time of Christs appearing was the same day seven-night after his Resurrection but that cannot be because John saith it was eight days after Joh. 20. 26. Ans I answer When Iohns eight days come to bee rightly Joh. 20. 26 understood it will appear to be no more but seven nights and this may the better be beleeved because the Evangelist Luke doth make such a kind of reckoning of days as this is in Luke 9. 28. Luke 9. 28 there he saith that the day of Christs transfiguration was eight days after his former Miracle but yet in proper speaking it was no more but seven nights and this is evident because Matthew doth make the said space of time to be but six days Mat. 17. 1. Mat. 17. 1 This difference must thus be reconciled Luke counteth into the number of his eight days the day of the former Miracle and the day of the latter Miracle wherein Christ was transformed but Matthew doth not reckon neither the day of the first Miracle nor the day of the latter Miracle but only the six whole days that came between them so that if you will account Lukes eight days by nights then there will be found no more but seven nights but if you will reckon by days Artificial then if you take a part of the day wherein the first Miracle was wrought and a part of the day in which Christ was Transfigured then it was eight dayes but still it was but seven nights In like sort it was eight dayes from Christs first appearing to his next appearing as John speaketh if you count a part of the former and a part of the latter day into the number but if you account it by nights then it was no more but seven nights so that after a sort it was eight dayes but yet in true account of dayes natural which is according to the account of the dayes of the week it was no more but seven nights This Interpretation and Reconciliation hath the approbation of divers learned Divines both Ancient and Modern and none will oppose it but peevish persons that love to seek a knot in a Bulrush 3 A third Reason that doth perswade me that Christ hath ordained his Resurrection-day as the day of his publick worship in Reason 3 the place of the seventh day is this namely because he made choice of the first day of the week in which he did send the promise of the Father unto his Disciples Luke 24. 49. Joh. 15. 26. Luke 24 49. Act. 1. 4. Act 2. 33. For when the day of Penticost was come they being all as one together there appeared unto them cloven Tongues like fire and it sate upon each of them Act. 2. 1. This day of Penticost was the first day of the week in which he arose from the dead as it may be calculated by the account of fifty dayes which must take their beginning from the second Sabbath that is to say from the second day of the Feast of Unleavened-bread or from the morrow after the first Festival day Lev. 23. 15 16. to the day of Penticost Lev. 23 15 16. Act. 2. 1. so named of fifty dayes Act. 2. 1. In the first Festival Sabbath Christ was crucified the morrow after was the Sabbath or seventh day in which he lay in his grave thence begins the reckoning to the day of Penticost Object It may be objected that Christ appeared with the promise of the Father to his Apostles on this day because it was the Festival day of Penticost rather than because it was the first day of the week Ans I answer That Christ had abolished the Command for the use of all Festival Sabbaths by his death and therefore his appearing now was not in honour of that Festival Sabbath but it was purposely because this day was the first day of the week in which he arose as a Lord and Conqueror of Satans Head-plot and because he had now ordained it as the day of his publick worship in the place of the seventh day and in that respect also he made choice of this day to gift them with the immediate gift of Tongues for the more speedy spreading of the Gospel all the world over on the first day of the week as the constant standing day of his publick worship I conclude therefore that the same wonderfull providence that did order the Resurrection of Christ to fall out upon the first day of the week did order the day of Penticost to fall out at this time on the first day of the week And by this Miracle of fiery cloven tongues on this day Christ did not onely testifie that it was he that gave the Fiery Law at first when he sounded out the Law in fire at Mount Sinai which time hath ever since been called Penticost for the instruction of his people in faith and holinesse but also that it was he that would sound out his Law of the glad tydings of the Gospel to all Nations by this new gift of fiery tongues which he bestowed upon his Apostles whilst they were in a Church Assembly for the more effectual and more speedy spreading of the Gospel in all Christian Churches in every first day of the week and as an earnest thereof there were three thousand souls converted at this meeting 4 A fourth Reason that doth perswade me that Christ himself hath ordained his Resurrection-day for the day of his publick Reason 4 Worship in the place of the seventh day is this namely because the Apostle did cause the Christian Churches of Corinth to assemble together on this first day of the week 1 Cor. 16. 1 2. 1 Cor. 16. 1 2. The Apostle Paul did not now by this Epistle first begin to appoint this Church to meet together every first day of the week for
he saith Vpon the first day of the week when ye are met together namely according to your usual custome Let every one of you lay by him in store as God hath prospered him that there may be no gathering when I come 1 Cor. 16. 2. Hence it is evident that the first day of the week when Christians met together or as the Apostles phrase is when they are met namely according to their usual and constant custome to worship God then he did exhort them to lay aside something for the poor for that day was a good day for their souls and therefore that season was a good season to lay aside something for the poor Saints that were at Jerusalem I grant that the word Every first day is not fully expressed in the Greek Text but yet it must necessarily be understood as it appears by the consequence for the Apostle did glory of their willing mind to them of Macedonia saying that Achaia in which Country the City of Corinth was seated was prepared Ayeer agâ— and that their zeal provoked many 2 Cor. 9. 2. But how could the Apostle have thus gloried of their zeal and of their willing mind 2 Cor 9. 2. to them of Macedonia if they had laid up something but once onely upon some one first day of the week and no more as some would have the Text to speak doubtlesse therefore they did lay aside something either every first day of the week or at least usually when they were met together for the exercise of Gods worship and in so doing their zeal was exemplary to provoke them of Macedonia to imitate their example and this is the rather to be beleeved because the Apostle doth still exhort them to perform that duty 2 Cor. 8. 10 11 12. I conclude therefore that though the word Every be not fully expressed in the Greek Text yet that it must necessarily be understood and therefore the Geneva Translation that puts it in is to be justified because it is according to the true sense of the place 2 Touching this phrase Let every one of you lay by him in store I dare not affirm that this is meant of laying up by the Deacons Collection but I rather think it was done by separating something by way of Vow for the use of the said poor in every one 's own hand which was as sure a course as if it had been put into the Box of the poor for in this phrase Let every one of you lay by him in store The Apostle doth Thalmudize as relating therein to a certain custome of the Jews in vowing something to the poor for the Hebrew Doctors say That Alms is comprehended in the general of Vows and therefore he that saith thus Lo this Shekel or this Shilling is an Alms he is bound to give it to the poor out of hand But if there be no poor present he is bound to separate it and to lay it Up till he find some poor See Ains in Deut. 23 21. The Apostle Paul did lay this duty of Vowing uppon the Churches of Galatia Corinth and Macedonia namely That every one of them should separate something for the poor and lay it up on the first day of the week when they were met together for that day was a fitter day for that duty than any other day of the week And the Hebrew Doctors do adde this to their former speech That if a man had purposed to give such a quantity to the poor but in his heart onely he was bound to pay it 3 Hence it is evident That the first day of the week was by Christs Institution the day of publick Worship in place of the seventh day or else the Apostle would never have given direction to the Churches to separate something for the poor when they were meâ— together on that day for the Apostle doth professe that in such matters he ordained nothing in the Church but what he received from the Lord 1 Cor. 11. 23. And that the things which he wrote unto them were the Commandements of the Lord 1 Cor. 14. 37. and therefore it follows that the Church of Corinth and 1 Cor. 11. 23. all other Christian Churches did usually meet together on this day by the special Command of Jesus Christ And seeing the Churches of Macedonia did contribute to the poor Saints of Jerusalem as well as the Churches of Achaia no doubt but Paul did order them to do it on every first day of the week answerable to the Rom. 15. 25 26 Churches of Galatia and Achaia Rom. 15. 25 26 27. And seeing Paul did observe the first day of the week to administer Act. 20. 7. the Lords Supper to the Church at Troas in Phrigia Act. 20. 7. It doth evidence that he was uniform in ordering all Christian Assemblies to be kept on that day for Troas was a neighbour Church to them of Galatia and therefore they kept the same day for Gods publick worship as they of Galatia and Achaia did Act. 16. 6. with Act. 18. 27. 5 A fifth Reason that doth perswade me that Christ himself Reason 5 hath ordained his Resurrection-day for the day of his publick worship in the place of the seventh day is the hot contention that many beleeving Jews did make in Christian Churches about the observation of the Jewish Sabbath for many of the beleeving Jews were still zealous for the observation of Moses Laws and this contention of theirs doth strongly perswade me that all Christian Churches had laid aside the observation of the Jewish Sabbath and that they did now observe the first day of the week in the place of it as I shall more fully explain the matter in Chap. 15. My sixth Reason is taken from the title of the Lords day in Reason 6 Rev. 1. 10. This title is an evident proof to all men that Jesus Christ himself did ordain the day of his Resurrection in the place of the sâ—venth day for John in his Epistle to the seven Churches of Asia doth name iâ— the Lords day as if it were a day that was familiarly known to the said Churches though they were many miles distant from each other But if it had been a new title of a new day not yet familiarly known to them John would have described it to them by some circumstantial demonstration but in as much as he doth no more but barely name it the Lords day without any further description of it It argues that this day by this time at least was familiarly known and grown into frequent use and practise among all the Christian Churches of Asia for at this time John wrote to the seven Churches of Asia in the reign of Domitian the Emperor which was about four and fifty yeers after the death of Christ by this time I say the name of the Lords day was familiarly known among all the Churches of Asia even as the first day of the week was familiarly known long before this
to the Churches of Achaia Galatia Phrigia and Macedonia and doubtlesse as these parts of the world so many others did know that Christ Jesus had ordained the first day of the week for his publick worship in the place of the seventh day And truly John might well call it the Lords day in a double respect 1 In relation to the day of his Resurrection because in it he arose from the dead as the Lord and Conqueror of Satans Head-plot Rom. 14. 9. â— Because He as the Lord of his Church and as the Lord of the Sabbath did ordain this day to be the day of his Publick Worship in the place of the seventh day to the end of the world And in both these senses David might well say This is the day which the Lord hath made let us be glad and rejoyce in it Psal 118. 24. Psal 118. 24. The Builders the Scribes and the Pharisees put Christ to death as an out cast Malefactor But thiâ— stone which the Builders refused is become the head of the corner for by his Resurrection he is become the Lord and Conqueror of Satans Head-plot Now this is the day that the Lord hath made let us be glad and rejoyce in it Compare with this Psalm our Saviours Exposition in Mat. 21. 3 Why should not the title of the Lords day be as good an evidence that Christ was the Institutor of it in the place of the seventh day as the title of the Lords Supper is That Christ was the Institutor of it in the place of the Passeover A seventh Reason that doth perswade me that Christ himself Reason 7 hath ordained his Resurrection-day in the place of the seventh day is because God had determined beforehand as it appears by the Predictions of the Old Testament that he would in the dayes of the Gospel sanctifie some standing day for his publick worship in the place of the seventh day 1 It was Prophesied that in the dayes of Christ his people should come willingly at the time of assembling in holy beauty Psal 110. 3. I think none will deny these words to be uttered as a Psal 110. 3. plain Prophecie that the Christians of the New Testament must observe a certain day for the exercise of Gods publick worship in the place of the seventh day and of all their other Sabbaths 2 God calleth the worship of the New Testament by the name of the Sabbath Es 56. 2 4 6. implying thereby that we Christians shall not onely have a certain form of outward worship Es 56. 2. 4. 6. according to the second Commandement but also that we shall have a certain known day for the exercise of the said worship according to the fourth Commandement 3 It is Prophesied that Christians shall have more Sacrifices in their Sabbath than the Jews had under Moses Law Ezek. 46. 4 5. Ezek. 46. 4 5. compared with Numb 29. 9 10. This mystical speech doth imply First that Christians shall observe a certain form of publick worship And secondly that they shall observe a certain day for the exercise of that publick worship And truly it argues to me that God hath given over such men to a senselesse mind that though they are forced to grant that Christ hath ordained a certain form of publick worship yet do deny that Christ hath ordained a certain day for the exercise of that publick worship I cannot see how they can be separated without apparent hazard of barbarous confusion to Gods publick worship 4 It is Prophesied that the peoples shall be gathered together and the Kingdomes to serve the Lord Psal 102. 22. And that from month to month and from Sabbath to Sabbath all flesh shall come to worship before me saith the Lord Es 66. 23. Es 66. 23. These Scriptures do plainly teach us these two Doctrines 1 The utter abrogating of all Moses typical worship in the dayes of Christ because it is not possible for all Peoples and Nations to come to Jerusalem from month to month and from Sabbath to Sabbath to worship before the Lord there 2 These words imply that the Christians of the New Testament shall be very active in Gods worship and in the observing of some known publick day for the exercise thereof An eighth Reason that doth much perswade me that Christ hath ordained his Resurrection-day for the day of his publick worship Reason 8 in the place of the seventh day is taken from the Mystical number Eight for the day of Christs Resurrection in a continued reckoning of dayes is the Eighth day For he rested all the seventh day in his Grave and the next day being the Eighth day in order of dayes he arose as an absolute Conqueror and the Mystical number of Eight is a day of perfection in the Law and therefore a fit type of the perfection of Christ by his Resurrection on the Eighth day 1 No creature by the Levitical Law was allowable for sacrifice Reason 1 untill it was eight dayes old Lev. 22. 27. Exod. 22. 30. Lev. 22. 27. Exod. 22. 30. I cannot but wonder why the Lord did refuse it aâ— seven dayes old seeing the seventh day was the day of Gods perfect rest from all his works for then he rested in Christ that had made all perfect again after Adams fall by his Propitiatory Sacrifice of Attonement But when I consider again that his Propitiatory Sacrifice was not evident to be perfect untill he rose again from the dead as the Lord and alone Conqueror of Satans Head-plot on the first day of the week which day is also called the Eighth day by John Joh. 20. 26. Joh. 20. 26. I say by this consideration my wondring is staid and I do rather wonder at Gods wise Providence that would not accept any young beast as a perfect beast for Sacrifice untill the eighth day doubtlesse it was in relation to the manifestation of the perfection of Christ his Sacrifice by his Resurrection on the eighth day For though the number seven be a perfect number in some respects yet in other respects the number eight is a more perfect number The Youngling must continue under the Dam seven dayes during which space of time the Hebrew Doctors did call it Lacking Time because in that space it was not perfect for Sacrifice Although the Sabbath had passed over the head of it But on the eighth day it was accounted perfect and then and not till then it was accepted in Sacrifice Therefore in the case of Sacrifices of Attonement the number seven was not so perfect as the number eighth And what can this degree of perfection on the eighth day resemble fitter than the manifestation of the perfection of Christs propitiatory Sacrifice by his Resurrection on the eighth day And truly if he had not risen from death to life the next day after the seventh day his Sacrifice of Attonement by his death had been lost and vain 1 Cor. 15. 17. And answerable to the
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
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
but a connexing or conjoyning of two or more things together without confounding their distinct species and there are no other distinct species in Gen. 1. 5. to be conjoyned together but the Light called Day and the Darknesse called Night But the first darknesse was pure darknesse and no other thing was connexed to it til the Light was created and that connexion though at the first it might have been called Gnereb yet now it must not be called Gnereb because it pleased Good to call it Boker the morning Therefore the first Darknesse by it selfe considered cannot be called Gnereb the Evening neither was it framed into any part of the Evening at all The Assumption wil not be denied The Proposition I prove severall wayes But first I wil begin it by a particular examination of the various use of the Hebrew word Gnereb thorow out the Scripture 1 Gnereb is put for the conjunction of two persons together in a contract of Marriage Ezra 9. 2. Psal 106. 35. it is also put for the connextion of Iron and Clay in the feet of Nebuchadnezzars Image Dan. 2. 41. 43. which connextion is expounded to be the joyning together of the Seleucida and the Lagida by Marriages in Dan. 11. 16 17. in like sort that Phrase of going in to another by way of Marriage 1 King 11. 1 2. is called Gnereb in the Chalde and the going in to the Nations Josh 23. 7. is called Gnereb in the Chalde These instances doe prove that Gnereb is a connexion of two distinct Persons or Species together without confounding the Species 2 Gnereb is put for Merchandise because of the connexion of sundry sorts of Wares the Merchants use to joyne together when they carry them to Faires or Markets to sell Eze. 27. 17. 19. 25. 27 31. 34. Gnereb is also put for Merchants by the Figure Metonymia either because of the said connexion of sundry sorts of Wares or else because of their manifold contracts with other persons which contracts are usually made by connexing their hands together Eze. 27. 13. 3 Gnereb is put for things that are sweet or pleasant by the Figure Synecdoche it is put for a sweet or pleasant voyce Cant. 2. 14. and for sweet sleep Prov. 3. 24. Jer. 31. 26. and for other sweet and pleasant things Prov. 13. 19. Psal 104. 34 Jer. 6. 20. Hos 9. 4 Mal. 3. 4. but none of these things can be said to be sweet or pleasant until they be connexed to some of the five Senses or to some of the affections of the Soule as for example Psal 104. 34. my meditation of him shal bee sweet or my meditation shal be connexed to him namely with delightful thoughts 4 Gnereb is put for a league of amity or of confederation between two parties for offence or defence Eze. 20. 5. Jer. 25. 20. 24. Jer. 50. 37. and in this manner those Aegyptians that joyned themselves to the Israelites at their departure are called Gnereb Exod. 12. 38. and yet they might still be distinguished from the Israelites in like manner after their returne from their Captivity in Babylon Nehemiah charged the Jewes to separate the Heathen people from them which they had joyned to them in way of Marriage and they are called Gnereb Neh. 13. 3. 5 Gnereb is put for the connexion of two parties in a contract of Suertyship Gen. 43. 9. Gen. 44. 32. Prov. 11. 15. and in this respect Gnereb is also put for answering to another namely as a Surety with another Prov. 6. 1. and so Gnarbaiim in the duall number is likewise put for a contract between two Persons namely when two persons doe joyne their hands together in token of a contract Prov. 22. 26. And in this respect also Gnereb is put for a pledge by a Metonymia of the signe for the thing signified because a pledge is given to binde the Covenant or Contract between two Parties Gen. 38. 17 18 20. Gnereb is also put for Hostages by the Figure Metonymia because Hostages are given to binde the Covenant or Contract that is made between two Parties 2 King 14. 14. 2 Chro. 25. 24. Gnereb is also put for a Morgage by the Figure Metonymia because the thing Morgaged is given to binde the Contract between two parties Neh. 5. 3. Also a derivative of Gnereb is put for wicked persons that joyne together in a Conspiracy against lawfull Authority Prov. 24. 25. My sonne meddle not with them that are given to change but it may be better read Meddle not by way of association with them that are Conspirators for that is a dangerous conjunction Gnereb is also put for any ingagement by way of Covenant Promise or Contract and in this sense it is put for the conjunction of Christs heart in a sweet Covenant to doe his Fathers wil for Mans redemption Jer. 30. 21. Who is this that hath ingaged his heart to approach unto me saith the Lord or that hath connexed his heart namely in a sweet Covenant to approach unto me saith the Lord and in the former clause Christ draweth neere unto God for all his seed See Ainsw in Psal 148. 14. Loe I come saith Christ to doe thy will O God thy Law is in my heart Psal 40. 8. Heb. 10. 7. 6 Gnereb is put for the woofe of any Cloth because it is connexed to the warp Lev. 13. 48 49. 51. 53. 56 57. 59. but this connexion may easily be cleared from being a confused mixture because the plague of Leprosie might be in the Woofe distinctly and not in the Warp See Ains in Lev. 13. 48. 7 Gnereb is put for a conjunction of severall swarmes of noysome Creatures which were miraculously combined together with one consent to plague the Aegyptians Exod. 8. 21 22. 24. 29. 31. Psal 77. 44. Psal 105. 31. Interpretors cannot finde out the severall kindes of these Swarmes because they are not specified in the text but in generall there were swarmes of venemous Flies that did plague them in their houses and there were swarmes of venemous Creatures and swarmes of ravenous Creatures that did plague them without doores in the Fields for the twenty fourth verse doth tell us that they were plagued in all the parts of the Land but this conjunction of these severall sorts of swarmes may easily bee cleared from confounding their kindes for out of doubt every kinde of Swarme did keep it selfe distinct from confused mixture with other kindes Swarmes of Flyes kept by themselves swarmes of Serpents by themselves swarmes of Wolves and swarmes of Lions by themselves yet all these Swarmes were connexed together in their endeavours to plague the Aegyptians By this interpretation there was no confused mixture among these Swarmes as some doe very unadvisedly expound the word Gnereb in this place to signifie 8 Gnereb is put for a Desart or a Wildernesse Es 41. 19. for a thirsty land Es 35. 7. for a dry land Jer. 50. 12. Ier. 51. 43. or for an unknown land Ier. 2.
Prophet to Moses the sonne of Maymon there was none like this Moses and from him also I have cited several testimonies that the evening begins at mid-day therefore seing these publick and general Recorders do testifie that the evening begins at mid-day how can they be over-whelmed with crosse testimonies as Mr. Shepheard doth unadvisedly affirm and I little question but Josephus is taken in a wrong sense by Master Shepheard and if the place had been cited it should have been examined and a more particular answer returned and take notice by the way that I do not find any other Objection in Mr. Shepheard that is of any moment but it is already fully answered here and there in this Treatise Object 2. Why do you make the whole time of the first Evening from Mid-day to Sun-set to be the time of killing all their Passeovers in Canaan seeing Moses makes the time of killing all their Passeovers in Aegypt to be about the time of Sun-sets for Moses saith thus in Deut. 16. 6. Thou shalt sacrifice the Passeover in the evening about the going down of the Sunne in the season thou camest out of Aegypt Ans The time of killing all their Passeovers in Aegypt was commanded to be between the two evenings Exod. 12. 6. that is to say between the time of the first Evening which began at mid-day and the beginning of the evening which began at Sun-set so that they might have killed all their Passeovers presently after Mid-day or they might have staid till neer Sun-set provided it were done before Sun-set but they could not kill all their Passeovers in Canaan at an instant at the time of Sun-set as they might have done in Egypt for 1 In Egypt every first-born of every family might kil the Paschal Lamb. 2 They might kill it in their own private house 3 They might sprinkle the blood of it upon their door-posts without going to the Altar But in Canaan they must have a longer space of time to do these works in for 1 The first-born of every family might not kill their Sacrifices in Canaan but in their place the Lord chose the Tribe of Levy See Ains in Exod. 19. 22. Num. 3. 12. 41 45. Exod. 24. 5. and the number of this Tribe I conceive were not so many as the first-born were in Egypt and therefore could not kill all in so short a time 2 The Levites had many more businesses to do about the Passeover in Canaan than in Egypt especially if the Passeover fell out upon a Sabbath for saith Maymony They kill not the Passeover but after the daily evening sacrifice after the burning of incense and after they have trimmed the Lamps and besides in Canaan they used to kill many Peace-offerings therewith all this would require more time than the first-born of every family needed in Egypt for the killing of the Paschal Lamb onely without these other services 3 They might not kill their Passeovers in Canaan in private houses as they did in Egypt but all their Passeovers must be brought to be sacrificed at the place the Lord should choose to place his brasen Altar at which at first was at Shilo and at last in Solomons Temple See Ains in Deut. 16. 5 6. with Exod. 12. 7. Deut. 12. 5 11 12 14 18. and in respect hereof the Hebrew Doctors say He that killeth holy things out of the Court of the Sanctuary if he do it presumptuously he is guilty of cutting off See Ains in Lev. 17. 2 5 8 9. nay though a Priest did kill a Sacrifice in the Temple it self yet it might become unlawful if the blood thereof were but carried out of the Temple before it was sprinkled upon the Altar for thus saith Maymony The blood of the holy things that goeth out of the Court becommeth unlawful for Sacrifice yea though they bring it in again and sprinkle it upon the Altar yet it is not acceptable See Ains in Lev. 1. 5. If the Jewes had thought it as lawful for them to kill the Passeover in a private house ever since the destruction of the Temple as they did at the first Passeover in Egypt then doubtlesse they would not have omitted to sacrifice the Passeover now in all the places of their dispersion but ever since their Temple was destroyed they have been without the Passeover and without all other Sacrifices for the space of sixteen hundred yeers together And thus speaketh Mr. Broughton from the Hebrew Doctors He that shall kill the Pascha ever since Jesus Christ conquered Canaan in a private house had been held an open enemy to the truth of God And Maymony saith That now they can have no sacrifice because they can have no Temple neither can they kill the Paschal Lamb but instead thereof they onely use Vnleavened bread with bitter herbs and wine in their private houses See Ains in Exod. 12. 8. Hence it follows that seeing all the Passeovers must be brought to one publick place that it would require a longer space to kill one after another than they needed in Egypt where every house might kill their Lamb at one hour Fourthly In respect of the place of sprinkling it must be all All Passeovers were sacrifices therefore the blood of them all must be sprinkled on the Lords Altar done at one Altar and therefore it would require a longer time than they needed in Egypt for there every first-born might sprinkle the blood upon the door-posts of his own private house at one hour together but the sprinkling of the blood of all the Passeovers in Canaan could not be done in so short a space because all must be done at one Altar one after another Lev. 1. 5. for all Passeovers were Sacrifices Exod. 12. 27. Exod. 23. 18. Exod. 34. 25. and no Levites but the Priests onely must sprinkle the blood of all Passeovers and of all Sacrifices upon the Lords Altar 2 Chron. 30. 16. 2 Chron. 35. 11. And because the Lord did appropriate the blood of all Sacrifices Blood was the Lords peculiar portion therefore he prohibited the Jews to eat blood and also some sorts of fat to himself as his peculiar right to make attonement for mens souls therefore in that respect he did straitly prohibit the Jews that they should not eat any blood See Ains in Lev. 3. 17. Lev. 7. 2 14 26 27. Lev. 17. 6 10 11 12. Deut. 12. 27. and for this very reason also he forbad them to eat such parts of the fat as he did challenge for his own Altar and in this respect also he did challenge the fat of their Passeovers as much as of any other Sacrifice all which he commanded to be burned upon his Altar for a sweet â—avour of Attonement as the former Scriptures do testifie Now from the consideration of these four Circumstances it follows that all the Passeovets in Canaan could not be sacrificed in so short a time as about the time of Sun-set and therefore this phrase about the
the fifteenth day except it be only in relation to the date of the person purified and thus Maymony above cited must be understood that the flesh of the Paschal Lamb was eaten on the fifteenth night namely according to the date of the person purified though in regard of the Feast it self it was but the fourteenth night still as in my next answer at fifthly I have cited his words Obj. 18. I desire to see yet further how you can prove that the latter evening at Sun-set was a true part of the fourteenth day in the case of their religious Feasting upon the Passeover Ans 1. I prove it by Exod. 12. 6 8 14. verses compared together the sixth verse commanded them to kill all their Passeovers between the two evenings this was the allowed season for the sacrificing of all their Passeovers in Aegypt 2. The eighth verse sets out the allowed season for the time of feasting they shall eat the flesh in that Night namely in that night that doth properly belong to the fourteenth day and then 3. In â—â—ose fourteen he doth unite these two solemn actions togetheâ— in these words This day shall be to you for a memorial yee shall festivally keep it for a feast unto Jehovah mark this phrase This day and yeâ— shall festivally keep it what day doth he mean olse but the fourteenth day afore spoken of â— and yee shall festivally keep it and yet the Feast was kept after Sun-set Hence it follows that the time of feasting on the Paschal Lamb after Sun-set was a â—rue part of the fourteenth day by Creation though it was the beginning of the fifteenth day to the person purified 2 It is evident that the Sun-set evening is a true part of the same fourteenth day by Creation by Numb 9. 11. In the second Month in the fourteenth day of the Month between the two evenings they shall do it with unleavened Cakes and bitter Herbs shall they eat it In this text Moses doth speak of a Two-fold action to be done in the evening of the fourteenth day of the month He speaks of doing it namely according to the Command that is to say of sacrificing it between the two evenings Secondly He speaks of the act of feasting with unleavened Cakes and bitter Herbs Moses doth not distribute these two Sacramental actions unto two severall Natural days but commands them both to bee done in the same fourteenth day of the month 3 It is evident by Jos 10. 3. that they kept the Feast of the Paschal Lamb on the fourteenth day of the Month at Even Joshuae names only the time of Feasting though the time of Sacrificing must be understood he saith plainly that it must be feasted on in the fourteenth day of the Month at even I cannot see how any man that loves plain truth can deny the Sun-set evening to be a true part of the former day 4 It is evident that the latter evening was a true part of the fourteenth day because the seven days of unleavened Bread have seven latter evenings belonging to them besides the latter evening of the fourteenth day so that they observed eight festival Evenings together and so Josephus doth number them in Antiq. lib. 2. ch 5. and hence it follows that the Festival Supper which belonged to the last day of unleavened Bread which was the one and twentieth day of the Month did also bear the date of the two and twentieth day to the person purified and this latter evening was the allowed season for all their Holy Festival Suppers and often-times it was little enough for they must boyl and rost all the flesh of their Peace-offerings which were of the greater kind as sheep and Oxen for no Fowls were allowed for Peace-offerings See Ains in Bev. 3. 6. this did much increase the quantity of their Provisions and therefore it required the longer time both to Cook it and to feast on it and all these days of Feasting were commanded to be done with great solemnity especially the first and the last and with many relations of Gods goodnesse for their deliverance out of Aegypt and with Songs and Psalms of praise Deut. 16. 15. Exod. 23. 15. Deut. 27. 7. See Ains in Exod. 12. 8. and in this respect the latter evening was a competent time for these religious Solemnities and to continue the time of feasting longer was a transgression for it is expresly commanded in Lev. 7. 15. that the holy flesh must be eaten in the same day in which it was sacrificed But if the Sun-set evening had been the true beginning of the Natural day then this Holy flesh could not have been eaten the same day as I have noted the reason thereof formerly and then God by Moses had commanded us to do that which is not possible to be done therefore the Sun-set evening is a true part of the same Natural day wherein the flesh was sacrificed Maymony saith as I noted in objection sixteen that the Priests did eat the two Loaves which were presented to the Lord with the Meat-offering of the Congregation on the day of Penticost in the same day and in half the night as the flesh of the most holy things were See Ains in Levit. 23. 20. so then in the judgement of the ancient Hebrew Doctors for Maymony doth but record their judgement the latter evening till mid-night was a true part of the same Natural day in which the Sacrifices were offered though yet notwithstanding the purified person began the date of his new day at the Sun-set afore 5 Thus saith Maymony after he had related divers circumstances about the Passeover then is brought in a Table furnished with bitter Herbs unleavened Bread and the Body of the Paschal Lamb and the flesh Chagigah which is saith he for the fourteenth day of the Month he doth not say which is for the fifteenth day of the Month though otherwise he doth call this time the fifteenth day of the Month both are true in a right sense namely in the sense formerly given and in another place Maymony saith thus The evening of the fourteenth of Nâ—shan is not like the evening of other Festival days because in it are the Feast and the killing of Sacrifices See Ains in Lev. 23. 5. He makes the time of feasting to belong to the fourteenth day and secondly he preferres this evening to the evening of the Festival Sabbaths and therefore prescribes a greater punishment for servile work done on this evening than for working in the evening before the Festival Sabbaths for so is the comparison to be made as I have noted it elsewhere because in this evening was solemnized the proper Feast of the fourteenth day but the evening before was but in way of preparation to the Sabbath it self Thirdly Maymony saith thus They searched out Leaven in the beginning of the night of the fourteenth day Maymony calls the night before the Feast of the unleavened Bread the fourteenth night and yet in
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 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 Eber 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 Gen. 22. 6. 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 saith 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 years 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 burial of Christ for First Christ dyed on the first day of the feast 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 rested from all his Works on the seventh day as God did from his Heb. 4. 10 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 should be perfected Luke 13. 32. for as soon as he had performed Luke 13. 32 Mat. 12. 40 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