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
businesse to doe after this which must be done before the time of Sunset for the Lord commanded Joshua to sanctifie the people against the morrow Vers 13 14. But Joshua could not sanctifie them at the Sun-set Evening for then the day of their cleannesse must begin by the order of the Leviticall Law they must therefore be washed from their defilements in the afternoon or else they could not begin the day of their cleannesse at their Sun-set Evening and in case they did not begin the new day of their cleannesse at Sun-set they might not come before the Lords Arke on the morrow to beg Attonement for Transgressors as I have opened the matter more at large in Chap. 4. Now Joshua could not have sanctified the people in a fit manner to come before the Lords Ark on the morrow if he had lain still upon the earth till the Even-tide at Sun-set for Joshua must have a large time to inform all the people by a Proclamation through all the Camp what was the cause of the Lords anger and what they must do by way of preparation before they could obtain the Lords favour The thing they must do by way of preparation was to sanctifie themselves from their Ceremonial defilements by washing their Bodies and their Cloaths according to the Ceremonial customs as they are set down in Exod. 19. 10. Gen. 35. â— and this must be done in the same Even-tide wherein the Lord spake to Joshua and to the Elders saying Vp and sanctifie the people and say sactifie your selves against to morrow Vers 13. Now then consider the time that must be taken up for this Proclamation throughout all the Camp and consider the time they must have for the washing of all their Bodies and their Cloaths before Sun-set and then it will necessarily force us to understand this Even-tide of the Noon-tide Evening and not of the Sun-set Evening Sixthly I prove That the full naturall Evening begins at Mid-day when the Afternoon begins because the Evening in Scripture is often put for the Afternoon as the morning is put for the Forenoon In the morning sow thy seed and in the Evening let not thy hand rest Eccles 11. 6. Solâ—mons meaning is that men should be as diligent in doing good at all times as the Husband-man is in seed-time he will not rest from sowing his seed neither Forenoon nor afternoon because he knows not which will prove best A wise and diligent Husband-man will go out to sow his seed in the afternoon Evening and not defer it till the Sun-set Evening therefore by Solomons account the Evening begins with the Afternoon at Mid-day 2. It is said Psal 90. 6. In the morning the grasse flourisheth and groweth up but in the evening it is cut down and withereth The Husbandman doth not use to go out to mow his grasse in the evening after Sun-set or if he sometimes do so yet it doth not wither in the evening after Sun-set But Husbandmen use to take the opportunity to mow their grasse in the afternoon and then it withereth therefore the Evening begins with the afternoon 3. It is said in 1 Sam. 17. 16. that Goliah drew near Morning and Evening forty days together But Souldiers doe not use to call for a Pitched Battle in the evening after Sun-set but either in the Forenoon or in the Afternoon Evening 4. It is said 1 King 17. 6. That the Ravens brought bread and flesh to Elijah morning and evening but the Ravens do not use to carry meat in the evening after Sun-set for then they use to flie to their Roost and so to continue there all night Therefore the Ravens carried meat to Elijah in the Afternoon Evening Seventhly Paul sent for the Jews in Rome to come to his lodging that he might testifie unto them the things of the Kingdome of God and that he might perswade them concerning Jesus and they came at the day appointed and then Paul preached unto them from morning till evening Act. 28. 23. But I think no deliberate man will say that Paul continued his Sermon to that mixed multitude from the morning light till the evening at Sun-set The hungry bellies and captious spirits of most of these Jewes would not indure it neither would Pauls wisdom nor his strength suffer him to offer it especially seeing the Jewes of this Synagogue had before-hand manifested to Paul their dislike of this Sect vers 22. These circumstances considered this phrase from morning till evening must be understood of a convenient portion of time for one Sermon It is like they came to Pauls lodging at the ordinary houre wherein they used to resort to their Synagogues about nine a clock in the morning and it is like also that Paul continued his Sermon to them till the Noon-tide evening a little more or lesse as in wisdom he thought it convenient all circumstances considered and in likelihood the Jews would not appoint to meet at Pauls lodging before the ordinary hour of morning prayer nor be contented to stay longer than Dinner-time when the Evening begins at Mid-day therefore it may be gathered by probable conjecture that the evening began at Mid-day in Rome as well as in Iudea The first Naturall Day is divided two several ways by Moses in Gen. 1. 5. 1 Into Day and Night by the Line of Longitude 2 Into Evening and Morning by the Line of Latitude The Hebrew word Gnereb in Gen. 1. 5. was well translated the Evening by our Ancestors because it is a connexture of so much Day and Night together as makes up an even and equal part of time to Boker the morning And secondly Because the Natural Evening is half Day and half Night therefore Moses doth eleven times over call it the two Evenings as it in noted in Chap. 2. Sect. 2. SECT 4. Bring a Description of the twofold Division of the first Naturall Day how and in what order every part of it was shaped named and framed together THe first Natural day in Gen. 1. 5 was twice divided by Moses just according to the Lines of Longitude and Latitude in the Globe and iâ— was shaped and framed together in this order Take a pâ—â—ce of paper and pourtray upon it the shape or image of a compasse Dial. Then first shadow out upon it the first darkness from the Nâ—rth point almost to the East point 2. Then shadow out a little peece of Twilight to fill it up to the East point as a sign that the light did thence break out of darknesse by degrees 3. Then shadow out a peece of light of six hours long for the ascending of the shining light from the East point to the South point 4. Then make a mark of distinction at the South point for the standing still of the light for a little while at Mid-day 5. Then shadow out another peece of light of six hours long for the declining of the light from the South point to the West point 6 Then write
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. 8. 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 To morrow 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 the seventh day come to be now called the Holy Sabbath but by a former command for every holy thing is first commanded of God and therefore that they might the better remember the holy Sabbath to sanctifie it Christ Jesus restrained the falling of Manna so that there was no Manna rained upon that day as there was upon all the other six dayes by which wonder God did charge the people to remember the Sabbath day and to prepare themselves for it by preparing the food of the Sabbath on the sixth day and yet for all this it came to passe that there went out some of the people to gather Manna and they found none thereupon the Lord Jesus said thus unto Moses How long refuse you to keep my Commandements and my Laws Exod. 16. 27 28. Hence it is evident that Jesus Christ had made a Law for the keeping of the Sabbath before he Exod. 16. 27 28. gave the fourth Commandment at Mount Sinai and no other time for that Command can be found in all the Scripture but Gen. 2. 3. and there it is couched under the word Sanctified therefore when God did sanctifie the first seventh day he did under that word not onely command Adam to sanctifie the seventh day but under that word he did also command him to prepare himself to sanctifie it for that word contains as much as if he had said to Adam Remember to sanctifie it by the practise of such publick and private Ordinances as I have blessed the seventh day withall for thy good and prepare thy self thereto with all carefulnesse From all these considerations it is evident that Jesus Christ hath ever been uniform in his command touching the sanctified use of the seventh day even from the very first institution of it in Gen. 2. 3. untill he had finished the typical rest of it by his Death and Resurrection and the Hebrew Doctors agree thus far for they say That all the Fathers observed the Sabbath before Moses time See Rambam in Gen. 26. fol. 46. and Aben Ezra in Exod. 20. Conclusion The word Sanctified in Gen. 2. 3. implies 1 A Command to sanctifie the seventh day in the practice of such Ordinances both publick and private as it pleased Jesus Christ to blesse the seventh day withall 2 It implies a Command to prepare themselves for Gods presence and so it contains as much as the preface to the fourth Command doth Remember the seventh day to sanctifie it for all sanctified things must be remembred by way of preparation or else God that is jealous of his sanctified time will destroy such as come unpreparedly into his holy presence CHAP. XI Shewing how God sanctified the outward Rest of the seventh Day to be a typical sign both of his own Rest and of mans Rest in the Seed of the Woman for the breaking of the Devils Head-plot for mans Redemption GOd did not sanctifie the outward rest of the seventh day as a typical sign of his Resting from the labour of his visible Creation as I have elsewhere noted But God Rested the seventh day and sanctified that day of Rest because his soul did now rest upon the Rock Christ who had undertaken mans Re-creation and the government of the whole Creation in opposition to Sathans Head-plot then Gods Soul rested on the seventh day and was refreshed If God had rested on the seventh day whiles Adam stood in a mutable condition his â—est had been but an imperfect and uncertain rest because of Adams speedy fall God did not therefore rest nor sanctifie that rest as a typical sign of his rest and of mans rest in the Seed of the Woman till after Adams Fall and Re-creation as I have noted formerly And it is evident that God did not ordain the holy Rest of the seventh day nor any other thing to be a sanctified sign of his grace in Christ as long as any of those things did lack any thing to the perfection thereof As for example 1 When God sanctified the Tabernacle as a type of the humane nature of Christ he did not sanctifie it that is to say he did not command it to be sanctified as long as it lacked any thing to the perfection thereof but as soon as it had its perfection of being finished and reared up he sanctified it Num. 7. 1. 2 They did not sanctifie the Altar untill it was finished and made perfect neither might they offer any offering upon the Altar after it was made untill it was sanctified by the holy anointing oyl c. 3 God did not sanctifie Aaron and his Sons as a type of the Priestly Person of Christ untill they had compleatly fulfilled all the typical Ceremonies that did appertain to their Priestly Office Ex. 28. 3. 41. Ex. 29. 1. 9. Lev. 8. 10. 4 God did not sanctifie the first-born of Israel to his service untill he had perfectly redeemed them from the destruction that fell upon all the First-born of Egypt Num. 8. 17. but then after they were perfectly delivered he commanded Moses to speak to all Israel to sanctifie them to the Lord Exod. 13. 2. namely after a new Moon had gone over them for untill a new Moon had gone over them they lacked of the time that God had appointed for their redemption and then their price was given to the Lord Lev. 27. 6. 5 God did not command the Holy City to be sanctified untill the wall was finished and the doors thereof set up but as soon as all this was finished and perfected then it was sanctified and the Dedication thereof kept with great joy Neh. 3. 1. with Neh. 12. 27. c. Now from these and such like Instances It follows that God could not be said to sanctifie the outward rest of the seventh day to be a typical sign of his Rest and of mans Rest in the Mediator as long as Adam stood in a mutable or unconfirmed condition But as soon as God had perfected his Creation by a Re-creation and had established the Government of all upon the Rock Christ whose work is perfect then God blessed and sanctified the seventh day because in it he had rested from all his Work which God had created and made But
reason is plain because all the other Holy-dayes in Moses are fully comprehended in the other two termes 4 Solomon in 2 Chron. 2. 4. doth expound the said three termes 2 Chron. 2. 4. by shewing the solemnity of all the sorts of Holy-dayes in the Temple-service for he built a Temple to the Lord namely To burn sweet incense before Him and for the continual Shew-bread and for the Burnt-offerings of the morning and evening 1 On the Sabbath dayes 2 In the New Moons And 3 In the Solemn Feasts of the Lord. This is a perpetual thing for Israel And moreover the Hebrew Doctors say That they did blow with the silver Trumpets in the Sanctuary 1 Over the Burnt-offerings of the Sabbaths 2 In the New Moons And 3 in the Solemn Feasts By these two Scriptures compared together with Col. 2. 16. and with Gal. 49 10 11. It is evident that all the solemn Holy-dayes in Moseâ— are comprehended under the said three termes And therfore by the term Sabbaths in Col. 2. 16. as it is distinguished from the New Moon and a Holy-day must needs be meant the weekly Sabbaths onely which some Christian Jews contended to have observed in their Christian Churches in opposition to the Lords day Object 3. It seems to me that our Saviour did not ordain his Resurrection-day in place of the seventh day because our Saviour in Mat. 24. 20. Mat. 24. 20. doth warn his Disciples to pray at the time of their destruction by the Romans that their flight might not be neither in the Winter nor upon the Sabbath day Now if Christ had abolished the Sabbath by his death as you affirm then be would not have given this caution of praying that their flight might not be on the Sabbath day so long after his death for it was about forty yeers after his death ere the City was destroyed by the Romans Ans Christ did not give this caution to his Disciples in the nature of a Command or forbidding but in the nature of a dis-allowing of the Jews superstitious opinion of the outward rest of the Sabbath so long after his death They might in that space have been better taught and instructed if they had not been enemies to the Gospel of Christ but because they would not be instructed therefore our Saviour told his Disciples that the Jews of Judea in general would hold such a superstitious opinion both of the holinesse of the Temple and of the outward rest of the Sabbath day that it would be a grievous calamity to them if they were forced to flye for their lives upon the Sabbath day more than upon any other day in the week But yet this must be marked that our Saviour speaks this to his Disciples but as a Prophetical Historian foretelling them what would be the common opinion of the Nation of the Jews in those dayes namely that they would be infected with such a superstitious opinion of the holinesse of the outward rest of the Sabbath that they would neither stir hand or foot to break the outward rest of the Sabbath by flight to save their lives This caution of our Saviour to his Disciples must needs be understood in this sense because the whole frame of his speech is fetched by way of allusion to a former like sad calamity which fell upon them under Antiâ—chus Epiphanes who did purposely molest them upon the Sabbath day as also in the Winter time and then they suffered extreme miseries by reason of their superstitious opinion of the outward rest of the Sabbath day which they might have prevented if they had held it lawful at first as they did at last that in case of necessity they might either fight or flie for their lives upon the Sabbath day Our Saviour in this his speech to his Disciples doth allude to the times of Antiochus and therefore he doth mention the Winter as well as the Sabbath day for Judas Maccabeus did cleanse the Temple and the Altar in the Winter Joh. 10. 22. and three yeers before it was polluted in the Winter 1 Mac. 1. 54. And secondly it was also polluted upon the Sabbath day 1 Mac. 2. 38. and now it was a time of grievous calamity to the Jews and therefore by way of allusion to this calamitous time our Saviour bad them pray That their flight might neither be in the Winter nor yet upon the Sabbath day for then they would do as they had done neither fight nor flye to save their lives This their blind zeal our Saviour reproves 1 Mac. 2 34. 36. 38. 41. and 2 Mac. 6. 11. It follows therefore by good consequence that our Saviour did not now in sadnesse teach his Disciples the continuance of the Sabbath so long after his death no more than he taught them the continuance of the service of the Temple by calling the Temple The Holy Place vers 15. But no man I think will say that Christ did then esteem the Temple to be the Holy Place but he names it so Docasâ—icâ—s because the Jews of Judea in general would then esteem it and call it the Holy place and in that respect also our Saviour doth call the Romans that should enter into the Temple The Abomination of Desolation just as Daniel had done Dan. 9. 27. By this it is evident that Christ spake by allusion to former times But he knew well enough that the holinesse of the Temple as well as the typical Rest of the Holy Sabbath were fully ended by his death I grant that the Temple was once truly called the Holy Temple because it was ordained to be a type of the holy humane nature of Christ wherein his God-head dwelt Job 2 But yet this typical holinesse of the Temple must needs have an end as soon as the Holy of Holies did but enter through the vail of his flesh into heaven to appear before God for us Dan. 9. 24. with Mat. 27. 50 51. Heb. 9. 14. and the goodlinesse also of the Temple must have an end as soon as he that was greater than the Temple had finished his Oblation Mat. 12. 26. and by the like reason also the Sabbath as it was a type of our resting on the Seed of the Woman to break the Devils Head-plot must end as soon as Christ had finished his Sacrifice of Attonement I will therefore conclude my answer to this Objection That Christ by this speech of his to his Disciples did but tell them what would be the coÌ„mon opinion of the Nation of the Jews at the time of the destruction of Jerusalem as I have already declared it but he intended no more to teach them the continuance of the Sabbath than the continuance of the Holinesse of the Temple neither did he by this Caution to his Disciples intend to prefer the Sabbath above the Lords day no more than he intended to prefer the Winter above the Summer of all which things he spake by way of caution to his Disciples what would be