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
God as a necessary duty for God inforced his obedience to that act by an expresse command saying Be fruitfull and multiply and fill the earth Gen. 1. 28. Hence it follows 1 That they would not have omitted the act of Generation as soon as they had a fit opportunity which they should have had if they had slept but one night together in their innocency 2 If they had but once done the act it would doubtless have taken effect for God had promised to bless it and to make it powerful there cannot be any barreness in innocency and then Adam should have begotten and Eve should have conceived their first-born Cain without sin But the Scripture doth tell us that never any man was so conceived and born but Jesus Christ alone whose conception was not by the ordinary way of generation between Man and Woman but by the mighty power of the Holy Ghost hence it follows 1. That the Serpent had seduced the Woman before she knew her Husband after the manner of all flesh And 2. Hence it follows That she was seduced in the very day of her creation Master Calvin saith If they had stood but a short time the See Calv. on Gen. 3. 6. Blessing of God had not been in vain for propagation And Paul may wel allude to Eves being deceived by the Serpent even whiles she was a Virgin for he writeth thus to the Corinthians I have espoused you to one Husband that I might present you a chast Virgin to Christ but I fear lest by any means that as the Serpent beguiled Eve so your minds should be corrupted 2 Corinth 11. 1 2. The Apostle compares the guiles of false Teachers to the guiles of Satan and he compares their sincere mindes as long as they kept fast to the Truth to the Virgin Evt for so long as they kept their mindes unpolluted with false Doctrin they were Virgin-like but as Eve the Virgin was beguiled and defiled by Satans fair but false Doctrin so the Apostle feared lest their minds should be corrupted by the fair though false Doctrin of their false Teachers from that plainesse that is towards Christ for the Tempter did tempt them by many seducing Teachers 1 Thessal 3. 5. and the Spirit saith the Apostle speaketh evidently that in the latter days namely in the days of the Gospel some should depart from the Faith giving heed to seducing Spirits and Doctrins of Devils 1 Timâ—thy 4. 1. as the Virgin Eve once did Erasmus maketh this Comparison As Evah a Virgin married and undefiled beleeved the speech of the Serpent brought forth Disobedience and Death so many a Virgin married and undefiled beleeved the Angel brought forth Obedience and Life Conclusion Having proved hitherto by five Reasons that Adam fell in the day of his Creation it follows by good consequence That the Sabbath was not ordained in the time of Adams Innocency but after his Fall CHAP. II. Proving by three Reasons that Adam was Re-created in the very same day in which he was Created and Fell. 1. IT is evident to me that Adam was Re-created in the very self-same day in which he was created and sell by the order of Reason 1 Gods dealing with him immediately after his Fall For immediately after he had bitten of the forbidden fruit and was thereby dead in corruption and sin from the life of Gods Image in which he was created Then God of his rich mercy came to him in the * The câ—ol or wind of the day means the Eventide as the Seventy translate it which begins at Mid-day for the Evening begins when the Sun begins to decline and then there doth usually arise a cooling wind called a Sea-turn which the God of nature hath ordained to cool the air in hot Countries cool or in the wind of the same day Gen. 3. 8. to confer with him and to enquire of him into what state and condition he had brought himself by eating of the forbidden fruit saying unto him by way of Query Adam Where art thou not in what particular place art thou as some ignorant persons do understand it for God was come to the very place where Adam was But into what case hast thou brought thy self by eating of the forbidden fruit And unto this searching Query Adam made a plain Answer saying in ver 10. I heard thy voyce walking in the Garden and I was afraid and because I was naked of thy Image in which I was created I hid my self This plain Answer of Adam doth imply two things 1 His fear of Gods wrath 2 The Reason of it 1 His fear of Gods wrath in these words I heard thy voyce walkking in the Garden the word implies That it walked along by him like roaring Thunder among the trees of the Garden And with such a dreadfull voice Christ manifested himself to the Israelites when he gave the Law at Mount Sinai to awaken and over-aw their sinful consciences as Gen. 3. 8. compared with Ex. 19. 16. doth manifest and explain the matter and in this respect the dreadfull voice of Thunder is called Gods voice Psal 29. 3. And this dreadfull voice of God did so terrifie his guilty conscience that it forced Adam to say I heard thy voice walking like Thunder in the Garden and I was afraid for the guilt of his conscience told him that he had grievously transgressed against Gods positive command in eating of the forbidden fruit 2 He gives another reason why he hid himself among the trees of the Garden namely because I was naked both in body and soul of my created qualities and therefore I hid my self among the trees of the Garden And thus Adams conscience was convinced of his sin and terrified with Gods dreadfull voice of inquiry concerning his sin and guilt and thereupon he made a plain confession That he was afraid and that he hid himself because he was naked The Text runs thus in Gen. 3. 8. They heard the voice of the Lord God walking in the Garden in the cool or in the wind of the day And Adam and his wife hid themselves from the presence of the Lord God among the trees of the Garden vers 9. And the Lord God called unto Adam and said unto him Where art thou vers 10. And he said Who told thee that thou wast naked Hast thou eaten of the Tree whereof I commanded thee that thou shouldest not eat And by this searching Qâ—ery Adam Where art thou Adam was convinced and terrified with the sense of his sin and with the dread of Gods wrath and when he saw that he could by no means escape it he made a plain confession of his sin and misery and that he hid himself because he was naked of Gods Image and subject to inordinate lusts and thereupon to shame and horror of conscience and â—n like sort it is said that Aaron made the people naked to their shame when he made a Molten Calf for them to worship as a God Exod.
I shall yet a little further endeavour to make this point more evident namely that the sanctified rest of the seventh day was ordained to be as a sanctified sign of fallen mans resting on the promised seed by faith for the breaking of the Devils Head-plot for Mans redemption and so consequently as a sign of mans eternal rest in Heaven hereafter Reas 1. Because the Sabbath in respect of the strict rest of it is called a sign of the everlasting Covenant Exod. 31. 13. 17. Exod. 31. 13 17 Hâ—b 4. 3 9 10 Heb. 4. 3 9 10. now there is no everlasting Covenant but that which is made in the Bloud of Christ and this Covenant of bringing man to Life thereby is the only sure thing to rest upon but this Covenant was not made with Man in innocency but after his Fall therefore the Sabbath was not ordained to be a sign of this everlasting Covenant till after Adam fell and therefore Adam fell before the seventh day Reas 2. Because God ordained sundry other things to be sanctified types and signs of mans resting on Christ by faith as Synonima to the rest of the seventh day as any that have their understandings wel exercised in the Scriptures may easily discern 1 Consider this that God sanctified the outward rest of all the Festival Sabbaths as the type of our resting on the Seed of the Woman by faith for the breaking of the Devils head-plot and this is evident by Moses description of them in Levit. 23. there he reckons up eight several Festival Sabbaths in order but hee puts the seventh day first because it is the chiefest of them all for it is the ground and foundation of all the rest and it is to be specially noted that Moses doth call the seventh day a Festival Sabbath ver 2. as well as all the rest and yet it was no Feasting Sabbath in respect of Belly-cheer as the rest were except in a Spiritual sense and in that sense the Holy Rest of them all did typifie the same spiritual resting on the seed of the Woman and the same spiritual feasting on the propitiatory Sacrifice of Christ for Mans redemption which was typified by their feasting on their Peace-offerings on their Festival Sabbaths and so the day of Attonement though it were a day of strict fasting yet it was a day of Spiritual feasting and resting on the promised Seed as the seventh day was 2 The sanctified rest of the seventh day did typifie the same things that Josuahs rest did for in six years War he conquered the Canaanites and in the seventh year the Land rested The Apostle doth make this rest and the rest of the seventh day to bee both alike Heb. 4. for he doth first make them to typifie our Spiritual rest on Christ by faith and secondly to typifie our eternal rest in Heaven at last Heb. 4. 3. 9 10. Heb. 4. 3 9 10 3 The Sabbatical years of rest in Lev. 25. and the Sabbatical Jubile of rest which is also called a great Sabbath in Levit. 25. 4. did alike typifie our resting on Christ by faith for our full deliverance from the servitude of Satan just answerable to the typical rest of the seventh day and in that respect Moses doth compare the typical rest of them all together in Exod. 23. Exod. 23. 10 11 12. 10 11 12. None can be ignorant of the manifold great troubles that did often fall out upon Gods people in the Land of Canaan soon after the rest which it had in Joshuahs seventh year but yet notwithstanding so sweet was that rest which Joshua obtained for them after six years War that God was pleased to make that year of rest to begin the Chronologie of all their Sabbatical years of rest from thence till all ended in the Death and Sacrifice of Christ who is the true rest of all beleeving sinners and by allusion to this typical rest our Saviour doth invite all poor and heavie laden sinners to come unto him and they shall find rest to their souls Matth. 11. 29. Es 11. 10. Eze. 34. 15 25 27 28 Jer. Mat. 11. 29 33. 15 16. Jer. 30. 10. And our Saviour in Luke 4. 19. doth expound the true nature of Luk. 4. 18 19 that spiritual rest that was typified by the Sabbatical rest of the Jubile 1 By calling it the acceptable year of the Lord and 2 By telling us in vers 18. that God had annoynted him to preach the Gospel to the poor to heal the Broken-hearted to preach deliverance to the Captives and recovering of Sight to the Blind and that he should set at liberty them that are bruised this opens the sweet rest and refreshing of Soul that every poor humbled sinner doth finde by the seed of the Woman in breaking the Devils Head-plot for their deliverance help and healing And this famous deliverance by the seed of the Woman was accomplished by his propitiatory sacrifice in a Sabbatical year of Jubilee namely in the twenty eighth Jubilee as may be seen in Brougbtons Consent 4 The redemption of Israel out of Aegypt by the Typical sign of the Bloud of the Paschal Lamb is laid down as the main reason why God did sanctifie the rest of the seventh day in Deut. 5. 14 15. and that shews that not the Visible but the Spiritual Deut. 5. 14 15 Creation was the true ground and reason why God blessed and sanctified the first seventh day Hence it follows from the Premises that the Holy Rest of the seventh day was a typical sign of our resting on Christ by faith for our redemption from Satans Head-plot Object Why doth God in Exod. 20. 11 command man to rest on the Exod. 20. 11 Sabbath Day from all bis Works because he rested on the seventh day from Creating the Heavens and the Earth and all things therein visible and invisible Col. 1. 16. seeing in Deut. 5. 15. he gives another differing reason as the only ground of commanding man to rest on the Sabbath Day Deut. 5. 15 because Jehovah thy God brought thee out of Aegypt by a strong hand namely by killing all their first born but delivering the first born of Israel by the bloud of the Lamb sprinkled on their door posts as a sign of their redemption c. Answ I answer that the true ground and reason of Gods rest and of his commanding man to rest in both places is alike there is no difference at all if the true sense of both places bee rightly understood for God rested not from the works of Creaation Our Redemption from Satans Head-plot was the last finishing act of the whole Creation therefore iâ— must needs be the only true reason of Gods rest and of his commanding man to rest on the first seventh day untill he had made the Heavens and the Earth and all things therein as Christ doth testifie Exod. 20. 11. now if all things in Heaven and Earth were made in six days then
Sabbath day for all these things may be done in the Evening of a Sabbath killing of Beasts baking of bread kneading of dough and the like may be done in the Evening of a Sabbath See Ains in Lev. 23. 7. in like sort their laborious preparation of their Manna must be done in the Evening of the weekly Sabbath Object 4. By the Evening of the Sabbath the Jews do not mean onely the Sun-set Evening but they accounted the Sabbath Evening to begin at three a clock in the afternoon before and in this respect Maymony saith thus It is unlawful to do works in the Evenings of the Festival-Sabbaths from the time of the Evening sacrifice and forward even as upon the Evening of the weekly Sabbaths and who so doth work in them shall never see a sign of blessing and he is to be rebuked and to be made to leave off by force Though he is not for it to be scourged or excommunicated except in the Evening of the Passeover after Mid-day who so doth work therein after Mid-day he is to be scourged or excommunicated with the Niddui for the fourteenth of Nishan is not like the Evening of other Festival dayes because in it are the Feast and the killing of Sacrifices See Ains in Lev. 23. 5. Ans I grant that the Jews did make some kind of preparation both to their Festival-Sabbaths and to their weekly Sabbaths also from the time of the Evening-sacrifice and forwards till Bed-time for though they did not begin their day of cleannesse till Sun-set yet in regard of the many works that were to be done against their Feast-dayes which I have immediately named and in regard of preparing their Manna c. against the Sabbath their wise men held it convenient to forbear and leave off the ordinary works of their calling from the time of the Evening-sacrifice and forwards till bed-time and in that respect the Magistrates themselves did forbear to sit in their Courts of Judicature after the time of the Evening-sacrifice See Ains in Exod. 18. 22. But this degree of preparation had no other command from God but the general rule of conveniency 2 It is evident from the said Testimony that they did not esteem any part of the Evening neither before nor after Sun-set to be as a true part of the Sabbath it self because they did neither scourge nor excommunicate any man that did any servile work in this Evening as they did for working in any part of the Passeover Evening from Mid-day till Mid-night but if they had in their judgement esteemed any part of the Evening before the Sabbath to be a true part of the Sabbath it self doubtlesse they would have punished such Transgressors more severely than for working upon the Passeover Evening for by Moses Law such persons ought to be stoned to death Numb 15. 34 35. Hence it follows first That the Evening before the Sabbath though it be called the Evening of the Sabbath according to their ceremonial custome yet it was no true part of the Sabbath it self but in way of preparation onely Secondly That the Sun-set Evening after the Sabbath was indeed a true part of the Sabbath it self 5 It is evident that the Evening after the Sabbath was esteemed to be a true part of the Sabbath it self by the testimony of the Evangelist John in Chap. 20. 19. the Text runs thus The same day at Evening being the fâ—rst day of the week John calls this Evening not the second but the first day of the week and yet it must needs be now a good space after Sun-set for there were two Disciples now present that came from Emaus and it was towards Evening before they came from Emaus and they could not well come from thence to Jerusalem in lesse than three hours space for it was sixty Furlongs from Emaus to Jerusalem Luke 24. 13. 29. 36. Mr. Goodwin and others allow eight Furlongs to an English or Italian mile but the Hebrew Doctors allow but seven Furlongs and a half to an English mile See Ains in Lev. 16. 21. The New Testament doth not follow the Italian Furlong but the Greek Furlong or stadium Olympicum which contains six thousand feet and the Hebrew Doctors say that two thousand Cubits make a mile See Aâ—ns in Exod. 16. 29. The New Testament doth follow thâ— Greek Customes as frequently as they followed the Greek Tongue Therefore in reason as the New Testament was written in Greek so it should follow the Greek stadium rather than the Italian besides I conceive that the Italian stadium came not into common use untill after the New Testament was written So then by the Hebrew Doctors account it was eight miles from Emaus to Jerusalem that is to say it was Eight English miles Now if you will allow but three hours time for the going of these eight miles it must needs be after Sun-set when they came to the Apostles and after they were come they spent some time in relating unto the Apostles what had happened to them the same day as they went to Emaus and as they were making this Relation Jesus came and stood in the midst of them Luke 24. 36. These circumstances considered it must needs be after the date of the Jews Ceremonial day before Christ came in among them and yet the Evangelist calls this time of the Evening the same day in which Christ rose from the dead and secondly he calls it the first day of the week So then by these two expressions the Evangelist puts the matter out of doubt to such as will be satisfied by plain consequences of Scripture that this latter Evening when Christ came into the house to the Apostles was a true part of the former day and yet it was after Sun-set and therefore it was after their Ceremonial day was begun 6 And lastly I may well bring hither all those five Arguments which I alleged in Chap. 5. to prove the latter Evening of the fourteenth day of Nishan to be a true part of the fourteenth day and therefore it follows by good consequence â—hat the latter Evening of the Sabbath was a true part of the Sabbath it self Obj. It appears to me that the Natural day begins at the Sun-set evening for the Lord telleth Ezekiel in the ninth year of Jeconiahs captivity that he should be dumb untill the day that Jerusalem should be destroyed and untill a Messenger should come to Ezekiel to tell the news thereof Ezek. 24. 26 27. this is the Prediction now the accomplishment of this Prophecy is set down in Eze. 33. 21 22. In the twelfth year of our captivity in the tenth Month and in the fifth day of the Month then one that had escaped out of Jerusalem came unto Ezekiel and said The City is smitten now saith Ezekiel The hand of the Lord had been upon me in the evening before he that had escaped came and had opened my mouth untill he came to me in the morning and when he