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
only the finishing of the visible Creation but of the mysticall and spirituall Creation also which must be finished I mean some of that kind by the Seed of the woman before the Host of Heaven can be said to be finished for the Host of the third heavens must be finished as well as the Host of the visible heavens before the end of the sixth day The like mystical interpretation I shall give of the word Rested Blessed c. when I come at them In brief I apprehend that there are ten severall words in the said three verses that must be expounded in a mystical sense as well as in a literal 1 The word Heavens 2 The word Earth 3 The word Finished 4 The word Host 5 The word Made 6 The word Rested 7 The word Blessed 8 The word Sanctified 9 The word Sabbath 10 The word Seventh But my work in this Chapter is only to prove that Adam and Reason 1. Drawn from Gen. 2. 1. If all the Host of Heaven and Earth were finished before the seventh day â—hen it must needs follow that Adam and Eve were Re-created before the seventh day Eve were Re-created before the seventh day that is to say in the latter part of the sixth day and this I will endeavour to prove by a necessary consequence drawn from the first verse which runs thus And the heavens and the earth were finished and all the Host of them Hence I reason thus If all the several sorts and kinds of creatures which appertained to the Host of Heaven and Earth were finished before the seventh day then Adam and Eve were Re-created before the seventh day for Gods Host was not finished untill some of that sort of creatures were finished which did appertain to the Host of the Church Militant here upon earth and to the Host of the Church Triumphant in heaven But all the severall sorts and kinds of creatures which appertained to the Host of heaven and earth were finished before the seventh day as the text doth plainly speak Therfore Adam and Eve were Re-created before the seventh day and did appertain to the Host of the Church Militant here on earth and to the Host of the Church Triumphant in heaven before the seventh day or else God did not finish all the Host of heaven and earth before the seventh day which is to deny and contradict the words of the Holy Ghost It is out of question therfore that the souls of Adam Eve were Re-created and made perfect by the Redemption of the Promised Seed before the seventh day for that sort of creature doth appertain to the heavenly Host as well as the Angels and to Gods spiritual Host and Church here upon earth and in that respect the godly converts are called by the Figure Continent for the for the thing contained The new Heavens and the new Earth in which dwelleth Righteousnesse 2 Pet. 3. 13. And it iâ— further evident that such redeemed persons are a true part of Gods Host here upon earth because the Scripture calls the Church of Israel when it was redeemed out of Egypt the Lords Host Exod. 12. 41. Exod. 38. 8. Num. 1. 3. And wicked Antiochus is said to tread down Gods Host or Army underfoot when he persecuted the Church Dan. 8. 14. yea all and every part of Gods Militant Church here upon earth is called Gods Host or Army Psal 110. 3. Adam and Eve therefore must not onely fall into the spiritual death of sin in the day of their creation but they must also be Re-created the same day as a principal sort of those creatures which God did create and provide both for his earthly and also for his heavenly Host for the Text saith That the Heavens and the Earth were finished and all the Host of them which must be understood of every several sort of Host not numerically of the whole number but specifically of the severall kinds of each Host for no new thing of a new kind was created after the sixth day Therefore seeing God did finish all the Host of heaven and earth before the seventh day he must needs Re-create Adam and Eve before the seventh day that so they might be a part of his Militant Church Host or Army here upon earth to maintain an utter enmity against Sathan and his seed Gen. 3. 15. and so from the first sixth day and forwards God will have a Militant Church to continue here upon earth to fight the warfare of Christ against Sathan and his seed to the end of the world Reason 2. It is further evident that Adam was Re-created by the Promised Seed in the day of his creation by another Inference Reason 2. If God had made something in the former part of the sixth day that needed a new act of finishing before the seventh day then whâ—t else can that finishing act be but Adams Recreation by the Promised Seed taken from the word Had finished as it is joyned to the word Had made vers 2. From the frame of these words as they are laid down in the Pretertense it is evident that before the seventh day namely in the latter part of the sixth day God had finished some of that work which he had made but mutably perfect in the former part of the sixth day Hence I reason thus God had made some of his works so mutably perfect in the former part of the sixth day that there needed a new act of finishing or perfecting the same before the seventh day and what else can that finishing act be but Adams Re-creation by the Promised Seed and the putting of all the re rest of the Creation at the very instant of Adams fall under the Dominion and Lordship of the Promised Seed And this must needs be so because God had made appointed or fore ordained Christ to be the right Heir of all his Creation and uphold all things by the word of his powerfull providence Heb. 1. 2 3. and in that respect Adam must fall and be Re-created on the day of his creation that so the right Heir Christ Jesus might come into actual possession of all the Creation by means whereof the Heavens and the Earth and all their Host was finished before the seventh day and in this respect Christ is 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 See also ch 4 ch 6 at Sixthly That by him all things consist Col. 1. 17. and in this respect also he is 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
of Canaan is called the Father of all the Sons of Eber Gen. 10. 21. Sem was the Father of many other Families Gen. 10. 21 besides Ebers but for some special reason namely of their Co-habitation Ebers Sons are called Sems Sons for Sem is called the father of them which I conceive is to note out unto us that Eber was a close cohabiter and familiar with Sem in the faith of Christ when all the other Families did Apostatise and depart from them to Babylon to worship new gods Master Broughton saith That the Hebrew Tongue remained only in the faithful of Ebers House after the building of Babel and in them is continued the name of Ebrews as perpetually opposite to the builders of Babel to whom Eber preached that their tongues should be divided Prin. Posit p. 3. 3 Isaac was the seventh from Ebâ—r his faith is famous in his ready obedience to be sacrificed for he was at that time in the prime of his strength because he carried all the Wood for the Burnt-offering up the Hil Gen. 22. 6. and therefore he might wel be about thirty three years of age when he went with his Father Abraham up to the Mount of Moriah to be sacrifised and therefore also he was able by strength of Nature if he had been unwilling to be bound to have withstood his aged Father who was now one hundred and thirty three years old and therefore he was in the declining of his Natural strength and he might the more easily have withstood his aged Father because they two were alone and none there to help Abraham And now seeing Abrahams faith is recorded to be famous in that he did so readily obey Gods command not sparing to sacrifise his only Son at his command Isaacks faith is therewithall recorded to be no lesse famous in that he was so cheerfully willing to be bound and to be sacrifised they both knew that God was able to raise him up again from the dead Heb. 11. 19. Heb. 11. 19 and thus God made his obedience to be a sweet typical resemblance not only of the free and voluntary but also of the actual obedience of Jesus Christ to make his Soul a sacrifice for our sins Es 53. 10. Es 53. 10 4 Moses was the seventh from Abraham by no lesse rare Providence of God than Enoch was the seventh from Adam 5 Joshua was the seventh from his Grand-father Ephraim and David was the seventh son of Jesse 6 Judah was the seventh Patriarch as the Hebrew Doctors do in this order count him First Abraham second Isaac third Jacob fourth Ruben fifth Simeon sixth Levie seventh Judah and in this respect the Hebrew Doctors do compare him to the first seventh day Secondly In another respect they do compare him to the fourth Commandement namely as he was the fourth Son of Israel and so both these ways they do make his memorial Honourable by their allusion to the first famous seventh day See Ains in Gen. 49. 12. 7 Bazaliel the Master-work-man of the Lords Tabernacle was the seventh from Judah as it is evident by his Genealogie in 2 Chro. 2. 5 9 18 19 20. In all these holy Persons the providence of God ought to be sweetly considered for it doth manifestly call to our remembrance the famousnesse of the first seventh day by his disposing of great matters and gracious most often by sevens 3 God hath framed many parts and parcels of the Scripture 3 There are several parcels of the Scripture Chronologie that are fâ—amed to the number seven in an Honourable remembrance of the first famous seventh day Levit. 25 4 Chronologie to the number seven doubtlesse in an Honourable remembrance of the first famous seventh day 1 When Gods people neglected the holy Sabbath and prophaned the holy Rest of it then God did threaten to punish them with Sabbatical years of punishment as in the Captivity of Babylon with ten times seven years Captivity that the Land might rest and enjoy her Sabbaths all the time it lay desolate 2 Chron. 36. with Ier. 25. Levit. 26. and is it not a manifest allusion to the first famous seventh day in that God doth call sevens of years Sabbaths of years Levit. 25. 4. and threaten them with Sabbatical years of punishment for prophaning the rest of the holy Sabbath 2 At the just end of these seventy years Daniel hath annexed a Sabbatical Chronicle which doth notably lead on not only the Sabbatical year of rest but even the weekly Sabbaths also unto the death and burial of Christ Dan. 9. 24. for 1 Christ dyed for our Redemption and rose again for our Justification in a Sabbatical Jubilee even in the twenty eighth Jubilee and from the liberties of the Jubilee the ancient Hebrew Doctors did fore-see and know and say That the Divine Majesty will be to Israel in a Iubilee Freedome Redemption and Finisher of Sabbaths See H. Bro. in Sinai Sight 2560. and in Req of Consent p. 13. 2 Daniel by his Sabbatical Chronicle doth also lead on the weekly Sabbaths to the death and buâ—ial of Christ for First Christ dyed on the first day of the fâ—ast of unleavened Bread which Iohn calls a High Sabbath Ioh. 19. 31. and Secondly on the next day which was the weekly Sabbath or seventh day his Body rested all that day in his Grave and his Soul in Heaven for as soon as he had finished the Work that God gave him to do hee Heb. 4. 10. rested from all his Works on the seventh day as God did from his own on the first seventh day 3 He rose again from the dead on the third day for Christ did fore-tel this to his Disciples that on the third day hee Luke 13. 32 Mat. 12. 40. should be perfected Luke 13. 32. for as soon as he had performed his propitiatory Sacrifice or his sacrifice of Attonement by which the Devils Head-plot was broken he was declared by his Resurrection to have made a perfect Conquest over Satan and a perfect Attonement with God his Father for mans Redemption and this day of his Resurrection was the first day of the week by Paul but John calls it the Lords Day because in it Christ rose from the Dead as an absolute Lord and Conqueror of Satans Head-plot and therefore now seeing his Death was declared to be a perfect sacrifice of Attonement God made him both Lord and Christ and thereupon Christ hath ordained that day to bee the day of his publick Worship in the place of the seventh day to the end of the world Thus have I declared the first seventh day to be made famous and honourable by three several sorts of instances that have relation to Gods resting and to Mans resting on the seventh day in relation to the work of our Redemption by the promised Seed CHAP. XIII Proving That though Christ hath abolished the seventh day by his death yet that he hath not left the day of his publick
Maronites their neighbours do observe the Jewish Sabbath as solemnly as the Lords day See Brerewood in his Inquiries p. 129. And the Habbissines of Ethiopia who are another large Territory of Christians they also do reverence the Jewish Sabbath equal to the Lords day See Brerewood p. 155. But blessed be God that hath given the Churches of Europe a cleerer understanding of his will touching the day of his publick worship and yet notwithstanding it is also much to be lamented that some Christians do not onely hold the seventh day to be abolished but also that Christ Jesus hath not established any publick day in the place of the old But let me reason a little further Can any man that is well acquainted with the order of the Commandements of the first Table think that Christ who blessed the seventh day with several Ordinances for the good of faln man and that sanctified that day for the exercise of the said Ordinances should now obliturate that Commandement and sanctifie no day at all for the exercise of his said Ordinances Can any man think that Christ should now after his death be so far unlike to his first pattern Surely me thinks none should be so inconsiderate The holy Rest of the seventh day as it was a typical sign so I grant it to be abolished but not without any other in the place of it but by way of exchange for the next day And this the blessed Martyr Stephen doth explain to be the truth for when he was accused for affirming that Jesus of Nazareth should destroy the holy place and change the Customes that Moses had delivered Act 6. 14. unto them Act. 6. 14. his false witnesses did affirm this word Change against Stephen as if it had been an odious herefie to say so but how doth Stephen answer to this Accusation Doth he deny it No he doth acknowledge it to be a truth in it self and therefore in his Oration to the High Synedrion he doth confirm this to be a truth by saying thus to them Solomon built him a house Howbeit the most High dwelleth not in Temples made with hands as saith the Prophet in Es 66. 1. What house will ye build for me saith the Lord or what place is it that I should rest in Hath not my hand made all these things Act. 7. 47. to 50. with these words Stephen doth Act. 7. 47. conclude his Oration In these words he doth reprove the High Synedrion because of their obstinate opposing the former Doctrine for his Doctrine tended to prove that God would not rest locally in a Temple made with mans hands and so consequently not in any other outward signs implying that God would onely rest in Christ the true Temple whom they had slain His false accusers did repeat though at unawares and as it Dâ—n 9. 26 27. were translate the words of the Angel Gabriel in Dan. 9. 26 27. namely that the Messiah should by his death destroy the City and Sanctuary and cause Sacrifice and Oblation to cease and this very thing in true effect Stephen had taught namely that Jesus of Nazareth should destroy the holy place and change the Customes that Moses had delivered and so consequently change the Sabbath and the Lord from heaven did justifie Stephen for this speech even in the face of the High Synedrion for as he looked stedfastly into heaven he saw the glory of God and Jesus standing at the right hand of God And as he avouched this before them all Act. 7. 55 56. they that sate in the Council looked Act. 6 15. Act. 7 55. stedfastly on him and saw his face as the face of an Angel Act. 6. 15. And this doth evince that as Stephen did justifie his Doctrine by the words of the Angel Gabriel so God did justifie him by making his face to shine before the Council as the countenance of the Angel Gabriel by which miraculous glory in his countenance the Council might have seen that his Doctrine was warranted by the words of the Angel Gabriel Stephen affirmed that which his false witnesses affirmed against him as a blasphemous thing that Jesus of Nazaret should change the Customes of Moses Hence I reason thus If Jesus should do it then he did not leave it to be done in an arbitrary way by the discretion of particular Churches But Jesus himself did it Mark the phrase of speaking Jesus of Nazaret shall change the That Christ Jesus made three main changes in the ten Commandements Customes of Moses And it is also observable that Jesus of Nazaret did make three main changes in the ten Commandements two in the outward form of his publick worship contained in the second Commandement and one touching the day of his publick worship in the fourth Commandement 1 He changed Circumcision and all typical purifyings which were commanded in the second Commandement into the Sacramental Seal of Baptism 2 He changed the Passeover and all typical Sacrifices which were also commanded in the second Commandement into the Sacramental Seal of the Lords Supper 3 He changed the seventh day as it was a typical sign by translating it to the first day of the week wherein Christ rose as a Lord and Conqueror of Satans Head-plot for the day of his publick worship as the seventh day was at first And the Apostle Paul doth reason much after the same manner as Stephen did If saith he the Priesthood be changed there must Heb. 7. 12. of necessity be a change of the Law Heb. 7. 12. but the Priesthood is changed for Christ was not of the Tribe of Levie but of Judah neither was he made a High-priest by man according to the Law of the carnal Commandement but by God after the power of endlesse life therefore Christ did not leave it to the power of his particular Churches to change the Ordinances of Moses but he had power from God to do it He taketh away the first that he Heb. 9. 10. might establish the second Heb. 9. 10. that is to say Christ onely had power to take away Sacrifices and all the other Customes of Moses that so he might ratifie his own Sacrifice in the place of them all and therefore for the memorial of his Sacrifice he hath now ordained two Sacramental Seals which he hath annexed to the preaching of his Gospel the one he hath appointed as a Sacrament of initiation to his Church and the other as a Sacrament of confirmation to all beleevers And therefore Christ Jesus hath not now tyed his publick worship neither to typical persons nor to typical places nor to typical dayes and times for by his death he hath ended all the Types of his Death and he hath changed the Priest-hood of Levie into the number of the Elect Jer. 33. 18 21 22. and the typical place of his worship into particular Churches and into godly hearts saying In every place Incense Mal. 1. 11. shall bâ— offered to my Name
Mal. 1. 11. Joh. 4. 23. Act. 10. 35. And thirdly he hath changed all the typical Sabbaths of Moses into the Lords day for though the Sabbath was first given to Adam the very next day after his Creation and Fall yet as the holy rest of it was a typical sign so it must be reckoned among the Customes of Moses as well as Circumcision was for though at the first Circumcision was given to Abraham long before Moses yet it is reckoned among the Customes of Moses because he wrote first of it as it was a typical sign So in like fort though the Sabbath was first given to Adam as a typical sign yet it is reckoned among the Customes of Moses because he first wrote of it as a typical sign Exod. 31. 13. c. and also Moses doth reckon it among all the other Festival Sabbaths in Lev 23. therefore it must be abolished by the death of Christ as well as all the other typical Customes of Moses by changing it into the Lords day Col. 2. 16 17. Gal. 4. 10. Act. 21. 21. Conclusion from the Premises That it is not in the power of any particular Chuâ—ch or Churches to make this change Christ onely hath power to do it and he hath done it as he is the Lord of the Sabbath and the Lord of his Church and that day cannot be altered by any Church or State to the worlds end CHAP. XIV Proving by several other particular grounds That Christ himself did appoint the day of his Resurrection in the place of the seventh day for the exercise of his publick worship 1 I Do not mean that Christ left the day of his publick worship Reason 1. to the discretion of his Apostles to appoint what day they thought good in place of the seventh day though their appointment had been a sufficient warrant for us knowing by what spirit they were guided but my meaning is that Christ himself did appoint the day and therefore in the day of his Resurrection he did use means to assemble his Disciples together that he might meet with them and declare unto them the things that appâ—rtained to the Kingdome of God he first appeared to Mary Magdalen and at her second coming to his Sepulchre he bid her tell his Disciples that He was risen from the dead Joh. 20. 17. 18. Then he appeared unto two of his Disciples as they went from Jerusalem to Emaus Luke 24. and he proved his Resurrection to them from the Scriptures and opened their understandings to understand what he said and this he did to draw them back again to the rest of the Disciples partly that they might testifie the certainty of his Resurrection and partly that they might not be absent from the Assembly when he should come unto them to instruct them further concerning his Death and Resurrection And at that Assembly he also opened their understandings that they might understand the Scriptures which he alleged for he said â—nto them Thus it is written and thus it behoved Christ to suffer and to rise again from the dead the third day Luke 24 45 46. I grant it was somewhat late in the evening ere Christ came unto their Assembly but yet that time of the evening is plainly called the same first day of the week Joh. 20. 19. But the particular Joh. 20. 19. Scriptures which he alleged to prove his Resurrection are not recorded neither by Luke nor John but yet we may gather by consequence that when he spake of his Death and Resurrection he might well speak how he had ended all Moses Ceremonies and so consequently how he had ended the typical use of the Sabbath by his death and then doubtlesse he would nominate some other day in the place of it for the use of his publick Worship or else he had leâ—t it to disorder and confusion if he had lest it arbitrary to particular Churches 2 As soon as Christ had ended all his instructions concerning Reas 2. his Death and Resurrection he appointed another Joh. 20. 26 meeting on that day seven-night Joh. 20. 26. and it is evident that this was the second time of his appearing to their Assembly because the next time after this is called the third time Ioh. 21. 14. I confesse if it can be proved that Christ had appeared to them on any other day between the day of his Resurrection and that day seven-night then his appearing on that day seven-night had not been so remarkable but seeing hee did not appear any more unto them till that day seven-night it strongly argues that he did purposely abstain from them the whole week to declare his election of that day in the place of the seventh day and I am the more confirmed in the truth of this because this second time of his meeting was not occasioned by any Sabbatical feast of the Iews for the last day of the feast of Unleavened bread which was a chief festival Sabbath was past two days before this second meeting and none of the festival days which doubtlâ—sse his Apostles kept was any occasion of his meeting with them sooner than the same day seven-night after his Resurrection it argues therefore that this Assembly of the Apostles and Disciples was done by Christs directions and Luke doth testifie that Christ did give certain Commandements to his Apostles after his Resurrection being seen of them at times forty days and speaking that which appertained to the Kingdome of God Acts 1. 2 3. now what those Commandements were and what those things were which hee spake concerning the Kingdome of God is not recorded but yet it may be collected from the practise of the Apostles in that they used the first day of the week for Gods publick Worship in Christian Churches that Christ did command them to observe that day in place of the seventh day as soon as they were separatâ—d from the Iews Synagogues into particular Christian Churches and we may the rather conceive this to be a true collection because he did at this present give unto his Apostles a new Commission to preach the Gospel Ioh. 20. 21 22. and the Gospel Joh. 20. 21 was preached not only in Synagogues on the seventh day but also in Christian Churches on the Lords Day yea and bâ—fore his Ascension he did again command them to Preach and Baptise through all the world Matth. 28. doubtlesse therefore seeing he ordained Baptism as an appendix to the preaching of the Gospel and as a badge of the Christian Faith in Christian Churches he would not fail to appoint a solemn day seeing he had abolished the seventh day by his death in which day his command of Preaching and Baptising was ordinarily to be performed And why doth Iohn say That Christ did many other Signs in the presence of his Disciples which are not written Joh. 21. 25. but to teach us that these two times of his miraculous appearing to his Disciples on the first day of the
expressed in the Greek Text but yet it must necessarily be understood as it appears by the consequence for the Apostle did glory of their willing mind to them of Maâ—edonia saying that Achaia in which Country the City of Corinth was seated was prepared A yeer ago and that their zeal provoked many 2 Cor. 9. 2. But how could the 2 Cor. 9. 2. Apostle have thus gloried of their zeal and of their willing mind to them of Macedonia if they had laid up something but once onely upon some one first day of the week and no more as some would have the Text to speak doubtlesse therefore they did lay aside something either every first day of the week or at least usually when they were met together for the exercise of Gods worship and in so doing their zeal was exemplary to provoke them of Macedonia to imitate their example and this is the rather to be beleeved because the Apostle doth still exhort them to perform that duty 2 Cor. 8. 10 11 12. I conclude therefore that though the word Every be not fully expressed in the Greek Text yet that it must necessarily be understood and therefore the Geneva Translation that puts it in is to be justified because it is according to the true sense of the place 2 Touching this phrase Let every one of you lay by him in store I dare not affirm that this is meant of laying up by the Deacons Collection but I rather think it was done by separating something by way of Vow for the use of the said poor in every one 's own hand which was as sure a course as if it had been put into the Box of the poor for in this phrase Let every one of you lay by him in store The Apostle doth Thalmudize as relating therein to a certain custome of the Jews in vowing something to the poor for the Hebrew Doctors say That Alms is comprehended in the general of Vows and therefore he that saith thus Lo this Shekel or this Shilling is an Alms he is bound to give it to the poor out of hand But if there be no poor present he is bound to separate it and to lay it Up till he find some poor See Ains in Deut. 23 21. The Apostâ—e Paul did lay this duty of Vowing uppon the Churches of Galatia Corinth and Macedonia namely That every one of them should separate something for the poor and lay it up on the first day of the week when they were met together for that day was a fitter day for that duty than any other day of the week And the Hebrew Doctors do adde this to their former speech That if a man had purposed to give such a quantity to the poor but in his heart onely he was bound to pay it 3 Hence it is evident That the first day of the week was by Christs Institution the day of publick Worship in place of the seventh day or else the Apostle would never have given direction to the Churches to separate something for the poor when they were met together on that day for the Apostle doth professe that in such matters he ordained nothing in the Church but what he received from the Lord 1 Cor. 11. 23. And that the things which he wrote unto them were the Commandements of the Lord 1 Cor. 14. 37. and therefore it follows that the Church of Corinth and 1 Cor. 11. 23. all other Christian Churches did usually meet together on this day by the special Command of Jesus Christ And seeing the Churches of Macedonia did contribute to the poor Saints of Jerusalem as well as the Churches of Achaia no doubt but Paul did order them to do it on every first day of the week answerable to the Rom. 15. 25 26 Churches of Galatia and Achaia Rom. 15. 25 26 27. And seeing Paul did observe the first day of the week to administer Act. 20. 7 the Lords Supper to the Church at Troas in Phrigia Act. 20. 7. It doth evidence that he was uniform in ordering all Christian Assemblies to be kept on that day for Troas was a neighbour Church to them of Galatia and therefore they kept the same day for Gods publick worship as they of Galatia and Achaia did Act. 16. 6 with Act. 18. 27. 5 A fiâ—th Reason that doth perswade me that Christ himself Reason 5. hath ordained his Resurrection-day for the day of his publick worship in the place of the seventh day is the hot contention that many beleeving Jews did make in Christian Churches about the observation of the Jewish Sabbath for many of the beleeving Jews were still zealous for the observation of Moses Laws and this contention of theirs doth strongly perswade me that all Christian Churches had laid aside the observation of the Jewish Sabbath and that they did now observe the first day of the week in the place of it as I shall more fully explain the matter in Chap. 15. My sixth Reason is taken from the title of the Lords day in Reason 6. Rev. 1. 10. This title is an evident proof to all men that Jesus Christ himself did ordain the day of his Resurrection in the place of the seventh day for John in his Epistle to the seven Churches of Asia doth name it the Lords day as if it were a day that was familiarly known to the said Churches though they were many miles distant from each other But if it had been a new title of a new day not yet familiarly known to them John would have described it to them by some circumstantial demonstration but in as much as he doth no more but barely name it the Lords day without any further description of it It argues that this day by this time at least was familiarly known and grown into frequent use and practise among all the Christian Churches of Asia for at this time John wrote to the seven Churches of Asia in the reign of Domitian the Emperor which was about four and fifty yeers after the death of Christ by this time I say the name of the Lords day was familiarly known among all the Churches of Asia even as the first day of the week was familiarly known long before this to the Churches of Achaia Galatia Phrigia and Macedonia and doubtlesse as these parts of the world so many others did know that Christ Jesus had ordained the first day of the week for his publick worship in the place of the seventh day And truly John might well call it the Lords day in a double respect 1 In relation to the day of his Resurrection because in it he arose from the dead as the Lord and Conqueror of Satans Head-plot Rom. 149. 2 Because He as the Lord of his Church and as the Lord of the Sabbath did ordain this day to be the day of his Publick Worship in the place of the seventh day to the end of the world And in both these senses David might well say This
is the day Psal 118. 24. which the Lord hath made let us be glad and rejoyce in it Psal 118. 24. The Builders the Scribes and the Pharisees put christ to death as an outcast Malefactor But this stone which the Builders resused is become the head of the corner for by his Resurrection he is become the Lord and Conqueror of Satans Head-plot Now this is the day that the Lord hath made let us be glad and rejoyce in it Compare with this Psalm our Saviours Exposition in Mat. 21. 3 Why should not the title of the Lords day be as good an evidence that Christ was the Institutor of it in the place of the seventh day as the title of the Lords Supper is That Christ was the Institutor of it in the place of the Passeover A seventh Reason that doth perswade me that Christ himself Reason 7. hath ordained his Resurrection-day in the place of the seventh day is because God had determined beforehand as it appears by the Predictions of the Old Testament that he would in the dayes of the Gospel sanctifie some standing day for his publick worship in the place of the seventh day 1 It was Prophesied that in the dayes of Christ his people should come willingly at the time of assembling in holy beauty Psal 110. 3. I think none will deny these words to be uttered as a Psal 110. 3. plain Prophecie that the Christians of the New Testament must observe a certain day for the exercise of Gods publick worship in the place of the seventh day and of all their other Sabbaths 2 God calleth the Worship of the New Testament by the name of the Sabbath Es 56. 2 4 6. implying thereby that we Christians Es 56. 2. 4. 6. shall not onely have a certain form of outward worship according to the second Commandement but also that we shall have a certain known day for the exercise of the said worship according to the fourth Commandement 3 It is Prophesied that Christians shall have more Sacrifices in their Sabbath than the Jews had under Moses Law Ezâ—k 46. 4 5. Ezek. 46.4 5. compared with Numb 29. 9 10. This mystical speech doth imply First that Christians shall observe a certain form of publick worship And secondly that they shall observe a certain day for the exercise of that publick worship And truly it argues to me that God hath given over such men to a senselesse mind that though they are forced to grant that Christ hath ordained a certain form of publick worship yet do deny that Christ hath ordained a certain day for the exercise of that publick worship I cannot see how they can be separated without apparent hazard of barbarous confusion to Gods publick worship 4 It is Prophesied that the peoples shall be gathered together and the Kingdomes to serve the Lord Psal 102. 22. And that from month to month and from Sabbath to Sabbath all flesh shall come to worship before me saith the Lord Es 66. 23. Es 66. 230. These Scriptures do plainly teach us these two Doctrines 1 The utter abrogating of all Moses typical worship in the dayes of Christ because it is not possible for all Peoples and Nations to come to Jerusalem from month to month and from Sabbath to Sabbath to worship before the Lord there 2 These words imply that the Christians of the New Testament shall be very active in Gods worship and in the observing of some known publick day for the exercise thereof An eighth Reason that doth much perswade me that Christ hath Reason 8. ordained his Resurrection-day for the day of his publick worship in the place of the seventh day is taken from the Mystical number Eight for the day of Christs Resurrection in a continued reckoning of dayes is the Eighth day For he rested all the seventh day in his Grave and the next day being the Eighth day in order of dayes he arose as an absolute Conqueror and the Mystical number of Eight is a day of perfection in the Law and therefore a fit type of the perfection of Christ by his Resurrection on the Eighth day 1 No creature by the Levitical Law was allowable for sacrifice Reason 1. Lev. 22. 27. Exod. 22. 30. untill it was eight dayes old Lev. 22. 27. Exod. 22. 30. I cannot but wonder why the Lord did refuse it as seven dayes old seeing the seventh day was the day of Gods perfect rest from all his works for then he rested in Christ that had made all perfect again after Adams fall by his Propitiatory Sacrifice of Attonement But when I consider again that his Propitiatory Sacrifice was not evident to be perfect untill he rose again from the dead as the Lord and alone Conqueror of Satans Head-plot on the first day of the week which day is also called the Eighth day by John Joh. 20. 26. Joh. 20. 26. I say by this consideration my wondring is staid and I do rather wonder at Gods wise Providence that would not accept any young beast as a perfect beast for Sacrifice untill the eighth day doubtlesse it was in relation to the manifestation of the perfection of Christ his Sacrifice by his Resurrection on the eighth day For though the number seven be a perfect number in some respects yet in other respects the number eight is a more perfect number The Youngling must continue under the Dam seven dayes during which space of time the Hebrew Doctors did call it Lacking Time because in that space it was not perfect for Sacrifice Although the Sabbath had passed over the head of it But on the eighth day it was accounted perfect and then and not till then it was accepted in Sacrifice Therefore in the case of Sacrifices of Attonement the number seven was not so perfect as the number eighth And what can this degree of perfection on the eighth day resemble fitter than the manifestation of the perfection of Christs propitiatory Sacrifice by his Resurrection on the eighth day And truly if he had not risen from death to life the next day after the seventh day his Sacrifice of Attonement by his death had been lost and vain 1 Cor. 15. 17. And answerable to the said eighth day John doth call the day of Christ his Resurrection the eighth day Joh. 20. 26. The Providence of God so guiding his Pen as pointing out unto us backward to the perfection of the mystical number eight in Moses Law My second Reason why the number eight did typisie the day Reason 2. of Christs Resurrection as more eminent than the seventh day is taken from the Law of Circumcision which was so strictly tied to the eighth day that though the eighth day did fall out upon the Sabbath day yet they must prefer the doing of the act of Circumcision because it was the eighth day rather than the act of rest because it was the seventh day Joh. 7. 22. And the Hebrew Doctors do affirm that
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 be punished with stoning to death 2 They held That servile working on the day of Attonement For cutting off see Ainsw in Exod. 22. 20. Lev. 20. 10. 17 18. Num. 9. 13 was to be punished with cutting off which is several ways to be considered 3 They held That servile working on their other festival Sabbaths 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 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 Magistrates are bound to punish the prophanation of any part of the Lords Day whether it be by Work or by Recreations either by Scouâ—ging or by some Mulct that is equivalent Christians on the Lords Days as they were to the Iews on the 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 shaâ—t 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 Eccles 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 necessary 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 Amos 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 works Shall not the land tremble for this and every one mourn that dwelleth 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 Gods 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 prophane thoughts or to sport 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 of necessity on the Sabbath day but it was not so with the Jews from elder times Maymony saith If a Thief dig thorow a house upon the Sabbath day it is free for any to kill him with any death they can put him to See Ains in Exod. 22. 2. This they allowed Exod. 22. 2. as a case of present necessity it could not be deferred as a Magistrate may defer the putting off a Malefactor to death untill any one of the six dayes because the Magistrate hath the Malefactor in safe custody in some sure prison and therefore they say It is not lawfull to put a Malefactor to death on the Sabbath day because it is written
Worship Arbitrary to particular Churches to appoint what day they please in the place of the seventh day as some unadvised Protestants do affirm I Have already shewed you that God blessed the seventh day and sanctified it because that in it he rested from all his works that belonged either to the heavenly or the earthly Host and that his finishing Act lay in this namely in ordaining the Seed of the Woman to break the Devils Head-plot and when that Head-plot was broken then God rested and was refreshed and then also he sanctified the outward rest of the seventh day to be a sign both of Gods rest and of Mans rest on the Seed of the Woman as soon therefore as the Seed of the Woman had broken the Devils Head-plot by his propitiatory sacrifice of Attonement the holy rest of the seventh day must cease as it was a type or sign of that which is now performed But yet withall I pray remember what I have said upon the word Sanctified namely that thereby God commanded fallen Man to set apart the seventh day for a double use 1. As the sanctified time of that Worship wherewith he had blessed the seventh day and 2. As a sanctified sign in this last respect the seventh day is abolished by the death of Christ but in the first respect namely as it was set apart for so much time to be imployed in the exercise of such Ordinances both publick and private as God had blessed the seventh day withall so it must continue namely the seventh part of time according to the days of the Week in a constant succession to the first seventh day to the end of the world And indeed the seventh part of time cannot bee translated to any other day of the Week but to the next day after the seventh day for if it had been translated to any other day God should have been a loser of his seventh part of sanctified time there would have been a vacuum in the revolution of the seventh part of time at least in the first translation of it to any other day but the first day of the Week and so the roundnesse of the seventh part of time would have been spoiled which must not be admitted for as God did not allow lesse than six parts of the Week for Mans civil imployments so neither will he have lesse time for his publick worship than he appointed at first Therefore it would have been a great dishonour to Christ who is made of God to be both the Lord of his Church and the Lord of the Sabbath if he had left the day of his publick Worship arbitrary to each particular Church to transferre it to what day they pleased A man may with as good reason affirm That Christ hath left the outward Form of his publick Worship arbitrary to each particular Church as affirm That he hath left the day of his publick Worship arbitrary there is as much reason for the one as for the other for Jesus Christ by his death hath made as much alteration in the second Commandement in respect of his outward Worship as in the fourth Commandement in respect of the change of the day Secondly the very order of the Ten Commandements doth plainly tell us that all Gods publick Worship which is fully comprehended in the second Commandement must have a publick day appointed by God himself for the constant exercise of his said publick Worship and consequently it follows that as soon as Christ had abolished the seventh day by his death he being the Lord of his Church and the Lord of the Sabbath must establish another certain day in the place of the seventh day to the end of the world without any intermission or losse of time The order of the four Commandements of the first Table lyes thus 1 The first Commandement doth injoyn us to worship the true God alone in Unity and Trinity with the whole inward man 2 The second Commandement doth injoyn us to worship the true God with all such outward worship as he had commanded at that present or should command afterwards 3 The third Commandement doth injoyn us to worship God in a holy manner both publickly and privately and with outward reverence as well as inward 4 The fourth Commandement doth injoyn us to observe the seventh day not onely as a sanctified sign but also as the sanctified time of that worship wherewith God had blessed the seventh day as soon therefore as Christ the Seed of the Woman had accomplished that work of breaking the Devills Head plot by his Propitiatory Sacrifice the seventh day in regard it was a sanctified sign must cease but as it was the sanctified time of Gods publick worship so it must not cease but it must still be continued or else Gods publick worship must suffer losse and confusion no other way can be found out by which the constant solemnity of Gods established worship may be continued but by translating the seventh day to the next day for by that means onely God shall still have the seventh part of time for his publick worship without interruption and by this means onely the twofold manner of sanctifying the seventh day doth attain its severall ends 2 Let it be a little further inquired into To what end did God command all his publick worship in the second Command and to what end did he command all his publick worship to be reverently performed in the third Command if the day of his publick worship in the fourth Command be wholly obliturated 3 Consider that the command of Christ is that all his publick worship must be done decently and in order 1 Cor. 14. and seeing he doth require that the meanest circumstances of his worship be done decently and in order no doubt but he hath taken order that the main things of his publick worship should be done decently and in order and that cannot be without some publick day be uniform But if Christ Jesus hath left the day of his publick worship arbitrary to his particular Churches they will hardly agree upon a way of decency especially in respect of the solemnity of time doubtlesse they will appoint several dayes of the week as every Church shall think best for their own conveniencies yea it may be that some particular Churches may grow so corrupt that they may think one day in a month sufficient and others may think one day in two or three months sufficient for Gods publick worship and who can prevent such disorders aâ— these if Jesus Christ hath not established a standing day There are some that professe Christianity that think that Jesus Christ hath not established a certain publick day in place of the seventh day and therefore they do still hold the Jewish Sabbath together with the Lords day As for example The Melchites or Syrians who are esteemed for number to be the greatest Sect of Christians in the Orient these do confound the day of Gods publick worship for they and the
Circumcision in the time thereof Joh. 7. 22. drives away the Sabbath that is to say A man must omit to keep the rest of the Holy Sabbath to circumcise his child on the eighth day if the Sabbath be the eighth day seven dayes together the young Infant was in his blood of uncleannesse but on the eighth day it must be circumcised for the full cleansing of it from all the pollution that did accompany it in the birth And Rab. Menachem on Gen. 17. saith Circumcision was therefore done on the eigth day that the Sabbath might passe over it for there is no eighth day without a Sabbath and then as soon as it was circumcised it was accounted as a new creature as if it were risen again from death to life and this did typifie our first resurrection from the death of sin to the life of grace by vertue of Christa Resurrection whose Resurrection-day is called the eighth day as I have ere-while noted from Joh. 20. 26. A third Reason is taken from the consecration of the Priests Reason 3. their persons were not perfectly consecrated to minister in their office untill the eighth day Lev. 8. 33. 35. Lev. 9. 1. Ezek. 43. Lev. 8. 33. 45. 26 27. In like sort the Person and Sacrifice of the Mediator was not declared to be fully accepted untill his Resurrection on the eighth day A fourth Reason is taken from the perfect cleansing of the Reason 4. Leper on the eighth day Lev. 14. 8 9 10. And from the cleansing Lev. 15. 13 14. of unclean Issues Lev. 15. 13 14. And from the cleansing of the polluted Nazarite Num. 6. 9 10. And from sundry such like Instances where no perfect cleansing was made untill the eighth day then and not till then their persons and sacrifices were acceptable unto God as persons that were newly risen from death to life doubtlesse this full acceptance of them of their Sacrifices on the 8th day did typifie the full acceptance of Christs Person and Sacrifice which was declared by his Resurrection on the eighth day for he rose from the dead on the next day after the seventh day A fifth Reason is taken from that special eighth day of the Feast Reas 5. of Tabernacles which was called also a Sabbath day This day was called the last day of the Feast of Tabernacles and it had a Commandement by it self above the other seven dayes because it was a greater Sabbath than any of the rest and in that respect John doth call it the great and last day of the Feast Joh. 7. 37. Joh 7. 37. And all the Tribes of Israel were bound to observe this day with a general Assembly above the other seven dayes Deut. 31. 10 11. 2 Chr. 7. 9. Neh. 8. 18. And that Assembly is called a General Assembly Neh. 8. 18. by the Seventy in Amos 5. 21. And by allusion to that term the Apostle Paul calls all the Israel of God The General Assembly of the first-born Heb. 12. 23. Amos 5. 21. Heb. 12. 23. And why was this eighth day made more eminent than all the other seven dayes but to type out unto us the eminency of the Resurrection-day of Christ above the seventh day for the exercise of Gods publick worship to the worlds end and the New Testament doth tell us of a great number of Christians that were gathered into a great Church Assembly on this day at Jerusalem Act. 2. 41. And this great Assembly was from divers parts and quarters of the world for many of the dispersed Jewes that did beleeve resorted to Jerusalem from remote Countries at Festival times and many that were converted to the faith did there continue untill they were dispersed again at the death of Stephen which dispersion God turned to the further enlargement of his Church for many of these dispersed Disciples preached the Gospel in sundry parts of the world where they travelled and by that means a multitude both of Jews and Heathens became Christians and these Christians in time made many Christian Church-Assemblies and they all used to meet together on the first day of the week which was the next day after the seventh and so it was the eighth day which was typified by the eighth and last day of the Feast of Tabernacles A sixth Reason is borrowed from the Jubilee Yeer which by Reason 6. Gods special Providence was ordained to be in the eighth yeer after the seventh seven and this sabbatical yeer was ordained to be a greater Sabbath than the seventh seven because it was ordained to give a more full deliverance to Gods people than the seventh seven Lev. 25. 4 8 20. Lev. 25. 4. The seventh seven was the forty and ninth yeer and the next yeer after the seventh seven was the eighth yeer and it was also the fiftieth yeer or the Jubilee yeer And both these Sabbatical yeers thus succeeding each other do most lively point out unto us how the Lords Resurrection-day by which we have a full Jâ—bilee of deliverance from Satans Head-plot should succeed the Sabbath or seventh day Three things are remarkable touching the number Eight 1 That the number Eight was mystical as well as the number Seven 2 That the number Eight was a number of perfection as well as the number Seven 3 That the number Eight was a Sabbatical number as well as the number Seven Now seeing these things have been made cleer and cannot be denied how can it be denied but that the number eight must needs have relation not onely to the Resurrection of Christ on the eighth day that is to say on the next day after the seventh day but also that the said day must be established as a Sabbatical day among Christians in the New Testament in the place of the seventh day II It is no lesse wonderfull that four Sabbaths did meet together and succeed each other at the death and Resurrection of Christ 1 Christ did make his soul a Pâ—opâ—â—â—atory Sacrifice of Attonement for our full Redemption from Satans Head plot on a Festival Sabbath namely on the first day of the Feast of Unleavened-bread and this day John calls a High Sabbath Joh. Joh. 19. 31. 19. 31. 2 Christ rested all the Sabbath or seventh day namely his body rested in his grave and his soul in Paradise 3 On the first day of the week he â—rose again from the dead as the Lord and Conqueror of Satans Head-plot and in this respect he being the Lord of his Church and the Lord of the Sabbath did ordain it for the day of his publick worship in place of the seventh day to the end of the world 4 God by his eternal Counsel ordained and Christ in obedience to his Fathers will accomplished his Death and Resurrection in a Sabbatical Yeer of Jubilee And this Sabbatical Jubilee is also called The acceptable Yeer of the Lord Luke 4. 19. And from the typical signification of the Luke 4.
19. Jubilee-deliverance the Hebrew Doctors did fore-see and foresay to the admiration of conâ—iderate Christians That the Divine Majesty would be to Israel in a Jubilee Freedome Redemption and Finisher of Sabbaths See Zehar on Lev. 25. Col. 2. 10. fol. 53. And to admiration also Kimchi upon Ezek 40. saith That the Messiah Redeems in a Jubilee See H. Bro. in Req p. 13. and in Sinai-sight Yeer of the World 2560. III Who can but admire also at the wonderfull Providence of God 3 The Resurrection of Christ fell out so that it was made famous by three remarkable dayes that the day of Christs Resurrection should fall out so as that it should be remarkable by three famous daies 1 It fell out upon the first day of the week 2 It fell out upon the eighth day 3 It fell out upon the third day 1 Christs Resurrection fell out upon the first day of the week wherein God created light out of darknâ—sse and on that day Christ did arise out of his darksome grave to give light to the world Joh. 1. 9. Joh. 8 12. and so he made that day which was first in order in the Creation to be first in dignity by the work of his Resurrection he made that day which was the first fruits of time to be the first fruits from the dead 1 Cor. 15. Col. 1. 16. 2 Christs Resurrection fell out upon the eighth day namely on the next day after the seventh day which is the eighth day the eighth day was ordained by Moses Law to be a day of perfection above the perfection of the number seven which I have noted might well be to typifie the day of Christs Resurrection to come in the place of the seventh day 3 Christs Resurrection fell out on the third day after his death and so Christ opened and alleged from the Scriptures that he must rise again from the dead on the third day Luke 24. 45 46. and doubtlesse the Resurrection of Isaac on the third day was a rare type of the Resurrection of Christ upon the third day for Isaac is said to have been offered Jam. 2. 21. and to have been raised Jam. 2. 21. up again from the dead after a sort on the third day Heb. 11. 19. for it was the third day from their coming out to sacrifice Heb. 11. 19. when he and his Father Abraham came to the place of performance and from that action the Hebrew Doctors do gather that the third day is mysterious in Scripture There are many a three days say they in Scripture of which one is the Resurrection of the Messiah See Ains in Gen. 22. 4. See also H. Bro. in his Reduction in Gen. 22. 4. Dan. 9. and Christ himself did fore-tel that On the third day he should be perfected Luke 13. 32. his meaning must needs be that Mediatorial Luke 13. 32. Sacrifice of Attonement should be declared to be perfect by his Resurrection on the third day Conclusion From all the Premises it appears that the day of Christs Resurrection was the most glorious day that God had honored and the most glorious day that could be thought on among true Christians and therefore it may perswade our consciences that if Christ hath ordained any day for his publick Worship in the place of the seventh day it must needs be that day of perfection wherein he arose as Lord and Conqueror of Satans Head-plot and therefore the observation of it ought to be honored of all good Christians for evermore Amen CHAP. XV. Propounding some Reasons why the Apostles did allow of the Jewish Sabbath or seventh day in their Synagogues for a time after it was abolished by the death of Christ as well as of the Lords Day in Christian Churches THe Apostles knew well enough that Christ had ordained his Resurrection-day as the day of his publick Worship in place of the seventh day and therefore in that respect they appointed all Christian Churches to observe that day for Gods publick Worship and yet notwithstanding they still resorted to Gods publick Worship on the seventh day in the Jews Synagogues for a certain space of years after the death of Christ I say for some space of time the Apostles did allow by way of permission the use of the Sabbath or seventh day yea they did allow of the use of Sacrifices also in the Temple for a time for they knew that as long as Christ was willing to suffer the Temple to stand undestroyed that he was willing to suffer and permit the use of Sacrifices and Sabbaths and therefore for the weaknesse sake of many beleeving Jews that did as yet remain in their old Synagogues the Apostles did see it convenient to allow of the use of the seventh day for Gods publick Worship in their Synagogues according to their ancient known custom yea moreover the Apostles did see it convenient to allow of the use of Circumcision and of all the other Customs of Moses also for a time for the weaknesse sake of many ten thousand Iews that did beleeve in Christ because that many of these beleeving Iews did still continue to be zealous assertors of the customs of Moses Law Act. 21. 20. for many of these beleeving Iews were Acts 21. 20 not only eminent for faith in Christ but also they were eminent for zeal in Moses Law as we may see in the example of Ananias that opened Pauls eyes It is recorded of him that he was a godly man as pertaining to the Law Act. 22. 12 and it is also recorded that there were divers other Iews that did beleeve in Christ and yet they still continued zealous not only for Circumcision but also for all the other customs of Moses Act. 15. 5. Act. 15. 5. 24 and it was for the sake of these beleeving Iews that as yet remained in Synagogues that the Apostles did by way of permission allow of the use of the Sabbath day in their Synagogues till a convenient time of Reformation And out of this consideration it was that the Apostles in their Decrees at Ierusalem did not absolutely forbid the use of Circumcision Acts 15. and out of this consideration it was that Paul took liberty to Circumcise Timothy that so he might thereby win the affection of the said Synagogues where some beleeving Iews were to his person and Ministry Act. 16. 3. Acts 16. 3 Yea a long space after the death of Christ he did by the advice of the Apostle Iames take upon him to be a Consort with four men that took upon them a Levitical vow namely the Nazarites Vow and Paul did well-nigh observe all the days of Purification according to the custom of Moses Law and he was also ready prepared to pay his part and share of their Sacrifice to be See Ainsw in Numb 6 18 offered in the Temple had not the Malignant Iews hindered him by apprehending his Person in a sudden rage against him for polluting the holy Temple as