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
Mediator in two particulars  1 In regard of his office God created him to be a Mediatorial Priest before he could keep a perfect rest on the seventh day p. 46 2 In regard of his Humane Nature he was virtually made flesh of the Seed of the Woman before God could keep a perfect Rest on the seventh day p. 46 39 CHAP. VI. Proving that the whole World was made for the honour of the Mediator as the right Heir of it all p. 50 And hence it follows  1 That God could not keep a perfect Rest on the seventh day untill he had put the Mediator as the right Heir of all into his possession  2 Hence it follows that Adam must fall and be Re-created also on the day of his Creation before the Lord could keep a perfect Rest on the seventh day p. 50 CHAP. VII Proving that Gods Rest on the seventh day was such a perfect Rest that nothing could happen afterwards that could any whit lessen or dâ—sturb the perfection of his Rest on the seventh day as it would have happened if God had kept a Sabbath of Rest whiles Adam stood in a mutable condition p. 54 CHAP. VIII That the true nature of Gods Rest on the seventh day was his sweet content in the Mediator p. 55 56 All the Trinity rested and were refreshed on the seventh day because they had perfected mans happinesse by a Re-creation p. 57 CHAP. IX Proving that God blessed the first seventh day with many sorts of spiritual Ordinances such as were apt to convey spiritual and eternal blessednesse to faln man p. 59 God would never have blessed the seventh day with spiritual Ordinances if the Mediator had not been declared to faln man before the seventh day p. 60 God did not leave Adam and Eve to spend the first seventh day in private speculations but he blessed the first seventh day with variety of Ordinances both for publick and private use for their best spiritual good p. 60 God commanded Adam to preach every seventh day either upon his miserable Fall or else upon the riches of Gods grace for his recovery by the Promised Seed p. 62 God commanded Adam to joyn the duty of Prayer to the duty of Preaching p. 63 Jesus Christ taught Adam by the Sacrifice of a Lamb how he should be the Lamb of God to take away the sin of the world p. 65 Two persons where no more can be had may be called a true Church of Christ and may exercise Gods Ordinances after a publick manner p. 68 The dis-regarding of the Sabbath and the Ordinances thereof is the high way to all Prophanenesse and Apostacy p. 70 Private duties are commanded on the Sabbath dayes as necessary Handmaids to the publick p. 72 CHAP. X. Shewing after what manner God did sanctifie the first seventh day p. 73 1 By ordaining it to be the separated time of his publick and private worship  2 By ordaining it to be as a sanctified sign of his Rest and of mans resting on the Seed of the Woman for the breaking of the Devils Head-plot by the work of his Redemption and Reconciliation p 73 When ever God did sanctifie any thing for mans use he did by that act command man to separate that thing to the Lords use p. 74 When God did sanctifie the first seventh day he did thereby command Adam to prepare himself for the better sanctifying of the said seventh day p. 75 CHAP. XI Shewing that God did sanctifie the outward Rest of the seventh day to be a typical sign both of his own Rest and of mans Resting on the Seed of the Woman for the breaking of the Devils Head-plot for mans Redemption p 78 Our Redemption from Sathans Head-plot was the finishing act of the whole Creation and therefore it was the true reason of Gods Rest and of his commanding Adam to rest on the first seventh day p. 82 CHAP. XII Shewing that God did make the first seventh day famous by honouring the number Seven ever after with famous respects p. 85 1 By contriving the Typical Ceremonies of our Redemption very often into the number of Seven doubtlesse in an honourable memorial of the first famous seventh day p. 86 2 By marking out divers rare and eminent holy persons by the number Seven p. 89 3 By contriving several parcels of the Scripture Chronology into the number Seven doubtlesse in an honourable remembrance of the first famous seventh day p. 93 CHAP. XIII Proving That though Christ hath abolished the Seventh Day by his death yet he hath not left the day of his publick worship Arbitrary to particular Churches to appoint what day they please in the place of the seventh day as some unadvised Protestants do affirm p. 94 And that Christ Jesus hath made three main changes in the tenne Commandements p. 99 CHAP. XIV Proving by several other particular grounds that Christ himself did appoint the day of his Resurrection for the exercise of his publick worship in the place of the seventh day p. 101 Things Remarkable  ◠Touching the number eight three things are remarkable p. 113 2 That four Sabbaths did meet together and succeed each other at the Death and Resurrection of Christ ibid. 3 The Resurrection of Christ was made famous by three remarkable days p. 114 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 p. 116 The opposition which some beleeving Jews made in Christian Churches for their not observing the Jewish Sabbath doth fully prove that the Christian Churches had cast off the Jewish Sabbath and that they observed the Lords Day in the place of it p. 118 CHAP. XVI Being an Answer to several Questions  Q. 1. Whether Christians under the Gospel are bound to observe the Lords Day as strictly from all work and as holily in the practise of all duties of Religion as the Jews were to observe the Sabbath day p. 129 Hence this Question is moved Whether it be lawful to begin to solemnize a Marriage upon the Sabbath Answered no. p. 130 Q 2. Might not the Jews kindle a fire on the Sabbath day to dresse necessary food Answered Yes p. ibid. Q. 3. To the same purpose Answered p. 132 Q. 4. To the same purpose Answered p. 134 Q. 5. Are Christians bound to rest as strictly from all Works and Re-creations on the Lords day as the Jews were on the Sabbath day Answered Yes p. 135 Q. 6. Were Re-creations on the Sabbath day punished by the Magistrates among the Jews with the same kind of punishments that working on the Sabbath was Answered No. They used differing kind of punishments p. 136 Also that Magistrates are bound to punish the prophanation of any part of the Lords day whether it be by work or re-creation either by scourging or else by some Mulct that is
Messiah And therefore hence it follows That God could not keep a perfect Rest on the seventh day untill he had put all things in subjection under the feet of Christ as the proper Lord and right Heir of all the Creation and therefore Adam must fall and also be Re-created before the seventh day Conclusion God did perfect the whole Creation on the sixth day by ordering all things according to the Plat-form of his eternal Counsel and Providence 1 By ordering the Devils Fall 2 By ordering Adams Fall 3 By ordaining a Mediator and instating of him into his Priestly Office 4 By creating a humane nature for the Mediator of the seed of Eve 5 By his Office of Mediation he purchased the Spirit of his Father for the Re-creating of faln Adam and Eve 6 By this means they were made a part of Gods heavenly Host 7 By this means they were made the chiefest part of Gods Host here on earth 8 When all this was done then Christ was Heir of all things 9 When all this was done then Sathans Head-plot was broken 10 When all this was done then and not till then God could keep a perfect Rest on the seventh day from all his works because by this means he had finished that work that at first he had made but mutably perfect in the former part of the sixth day And therefore it follows by good consequence That the Sabbath was not ordained in the time of Adams Innocency But after his Fall and Re-creation by the Promised Seed CHAP. VII Proving that Gods rest on the Seventh Day was suâ—h a perfect rest that nothing could happen afterwards that could any whit lessen or disturb the perfection of his rest on the Seventh Day as it would have hapned if God had kept a Sabbath of rest whiles Adam stood in a mutable condition THe Text saith in the latter clause of Gen. 2. 2. That God rested the Seventh day from all his Works which he had made But God could not be said to keep a perfect rest from all his Works which he had made as long as Adam stood in a mutable condition for God knew from Eternity that Adam and Eve would presently fall from their Created perfections through the temptation of Satan and that thereupon the whole Creation would fall into utter confusion and that then God must either suffer Satan to take the Dominion of the whole Creation or else that he must begin again to make it more perfect than it was before by a new Creation Seeing therefore that one of these two things must necessarily follow upon Adams fall God could not keep a perfect rest on the Seventh Day from all his Works untill he had installed the Mediator into his Office and setled the whole government of all things upon his shoulders as upon our mighty God and Prince of peace Es 9. 6 7. If God had rested on the Seventh Day before he had setled the whole Creation upon the Mediator then the Devil might have rejoyced more upon the first seventh day than God 1 Because the Devil had made frustrate the glory of God in Mans Creation 2 Because he had spoiled the glory of Gods order in the residue of the Creation But God could not suffer this and therefore it follows that God could not keep a perfect rest as long as Adam stood in a mutable condition neither could he keep a day of rest after Adams fall until he had made Adam and Eve perfect again by a Recreation and until he had established all the residue of the Creation upon that sure Rock whose work is perfect Deut. 32. 4. But as soon as God had re-created fallen Adam and Eve as the first fruits of his Holy Militant Church here on earth and of his Church Triumphant in Heaven then and not till then God rested on the seventh day from all his Work which he had made and then his rest was a most perfect rest so that nothing was lacking to the perfection thereof and therefore nothing could happen afterwards that could any way lessen or disturb his rest because he rested upon that sure Mediator who had Covenanted to break the Devils Head-plot by his propitiatory Sacrifice or Sacrifice of attonement for fallen Adam and Eve and for all the Elect to the end of the world CHAP. VIII Of the true nature of Gods rest on the Seventh Day FIrst It must be remembred That Gods rest on the seventh day was not a Natural rest after the labour of his six Days Work for the Creator of all the ends of the earth fainteth not neither is weary Esa 40. 28. Secondly Neither was Gods rest on the seventh day a bare cessation from Creating any other sorts of Creatures though some inconsiderate Professors would have it to be no more thinking thereby to warrant their Carnal ease and their carelesse keeping of the Lords Day but such kinde of rest as this is Gods Soul doth hate Thirdly Neither was Gods rest upon the seventh day a bare contemplation of his visible Creation as others would have it thinking thereby to warrant their pleasant Re-creations and Contemplations upon the Lords Day by walking out into the Fields to behold the Works of God and to behold his eternal Power and God-head in the Creation thiâ— is not the true rest of the Sabbath for such duties as these a Heathen Philosopher may do upon the Sabbath Day and yet not observe the true rest of the Sabbath but this sort of Persons are mis-led by a false supposition that the Sabbath was first ordained as a day of rest in the time of Adams innocency for contemplation on the visible Creation only Fourthly The true nature of Gods rest on the seventh day That the true nature of Gods rest on the seventh day was his sweet content in the Mediator was his sweet content in the Mediator because he had made all his Creation perfect in the Mediator and because he had established Adams happiness upon the promised Seed as upon a sure Rock and firm Foundation and because he had put all the rest of the Creation under his feet As soon as God had thus renewed the face of the earth Psal 104. 30. and setled the government of all his Works upon the Person and Office of the Mediator then God rested on the seventh day with infinite content and sweet satisfaction rejoycing in the Works of his hands Psal 104. 31. but the thirtieth verse makes Gods Creation to be Spiritual as well as earthly and so doth Psal 100. 3. Psal 102. 18. Es 54. 5. Es 65. 18. This sweet satisfying rest which God took in setling all the works of his hands upon the Mediator is thus expressed by Moses In six days Jehovah made the Heavens and the Earth and in the seventh day he rested and was refreshed Exod. 31. 17. Gods resting was not from his wearinesse of labour in the work of Creation but from the heavie burden of Adams sin which had spoiled
to the Churches of Achaia Galatia Phrigia and Macedonia and doubtlesse as these parts of the world so many others did know that Christ Jesus had ordained the first day of the week for his publick worship in the place of the seventh day And truly John might well call it the Lords day in a double respect 1 In relation to the day of his Resurrection because in it he arose from the dead as the Lord and Conqueror of Satans Head-plot Rom. 14. 9. â— Because He as the Lord of his Church and as the Lord of the Sabbath did ordain this day to be the day of his Publick Worship in the place of the seventh day to the end of the world And in both these senses David might well say This is the day which the Lord hath made let us be glad and rejoyce in it Psal 118. 24. Psal 118. 24. The Builders the Scribes and the Pharisees put Christ to death as an out cast Malefactor But thiâ— stone which the Builders refused is become the head of the corner for by his Resurrection he is become the Lord and Conqueror of Satans Head-plot Now this is the day that the Lord hath made let us be glad and rejoyce in it Compare with this Psalm our Saviours Exposition in Mat. 21. 3 Why should not the title of the Lords day be as good an evidence that Christ was the Institutor of it in the place of the seventh day as the title of the Lords Supper is That Christ was the Institutor of it in the place of the Passeover A seventh Reason that doth perswade me that Christ himself Reason 7 hath ordained his Resurrection-day in the place of the seventh day is because God had determined beforehand as it appears by the Predictions of the Old Testament that he would in the dayes of the Gospel sanctifie some standing day for his publick worship in the place of the seventh day 1 It was Prophesied that in the dayes of Christ his people should come willingly at the time of assembling in holy beauty Psal 110. 3. I think none will deny these words to be uttered as a Psal 110. 3. plain Prophecie that the Christians of the New Testament must observe a certain day for the exercise of Gods publick worship in the place of the seventh day and of all their other Sabbaths 2 God calleth the worship of the New Testament by the name of the Sabbath Es 56. 2 4 6. implying thereby that we Christians shall not onely have a certain form of outward worship Es 56. 2. 4. 6. according to the second Commandement but also that we shall have a certain known day for the exercise of the said worship according to the fourth Commandement 3 It is Prophesied that Christians shall have more Sacrifices in their Sabbath than the Jews had under Moses Law Ezek. 46. 4 5. Ezek. 46. 4 5. compared with Numb 29. 9 10. This mystical speech doth imply First that Christians shall observe a certain form of publick worship And secondly that they shall observe a certain day for the exercise of that publick worship And truly it argues to me that God hath given over such men to a senselesse mind that though they are forced to grant that Christ hath ordained a certain form of publick worship yet do deny that Christ hath ordained a certain day for the exercise of that publick worship I cannot see how they can be separated without apparent hazard of barbarous confusion to Gods publick worship 4 It is Prophesied that the peoples shall be gathered together and the Kingdomes to serve the Lord Psal 102. 22. And that from month to month and from Sabbath to Sabbath all flesh shall come to worship before me saith the Lord Es 66. 23. Es 66. 23. These Scriptures do plainly teach us these two Doctrines 1 The utter abrogating of all Moses typical worship in the dayes of Christ because it is not possible for all Peoples and Nations to come to Jerusalem from month to month and from Sabbath to Sabbath to worship before the Lord there 2 These words imply that the Christians of the New Testament shall be very active in Gods worship and in the observing of some known publick day for the exercise thereof An eighth Reason that doth much perswade me that Christ hath ordained his Resurrection-day for the day of his publick worship Reason 8 in the place of the seventh day is taken from the Mystical number Eight for the day of Christs Resurrection in a continued reckoning of dayes is the Eighth day For he rested all the seventh day in his Grave and the next day being the Eighth day in order of dayes he arose as an absolute Conqueror and the Mystical number of Eight is a day of perfection in the Law and therefore a fit type of the perfection of Christ by his Resurrection on the Eighth day 1 No creature by the Levitical Law was allowable for sacrifice Reason 1 untill it was eight dayes old Lev. 22. 27. Exod. 22. 30. Lev. 22. 27. Exod. 22. 30. I cannot but wonder why the Lord did refuse it aâ— seven dayes old seeing the seventh day was the day of Gods perfect rest from all his works for then he rested in Christ that had made all perfect again after Adams fall by his Propitiatory Sacrifice of Attonement But when I consider again that his Propitiatory Sacrifice was not evident to be perfect untill he rose again from the dead as the Lord and alone Conqueror of Satans Head-plot on the first day of the week which day is also called the Eighth day by John Joh. 20. 26. Joh. 20. 26. I say by this consideration my wondring is staid and I do rather wonder at Gods wise Providence that would not accept any young beast as a perfect beast for Sacrifice untill the eighth day doubtlesse it was in relation to the manifestation of the perfection of Christ his Sacrifice by his Resurrection on the eighth day For though the number seven be a perfect number in some respects yet in other respects the number eight is a more perfect number The Youngling must continue under the Dam seven dayes during which space of time the Hebrew Doctors did call it Lacking Time because in that space it was not perfect for Sacrifice Although the Sabbath had passed over the head of it But on the eighth day it was accounted perfect and then and not till then it was accepted in Sacrifice Therefore in the case of Sacrifices of Attonement the number seven was not so perfect as the number eighth And what can this degree of perfection on the eighth day resemble fitter than the manifestation of the perfection of Christs propitiatory Sacrifice by his Resurrection on the eighth day And truly if he had not risen from death to life the next day after the seventh day his Sacrifice of Attonement by his death had been lost and vain 1 Cor. 15. 17. And answerable to the
the common opinion of the Jews at the destruction of Jerusalem Object 4. If Christ had ordained his Resurrection-day as the day of his publick Worship in place of the Sabbath or seventh day then me thinks the Apostles in their Writings should have recorded it with the Circumstances of it namely the time when and how he did ordain it if this had been done the matter had been out of question to all men Ans The Wisdome of God did not see it good to make all his Ordinances cleer to all men at the first sight when our Saviour was here upon the earth he did oftentimes open his mouth in Parables that they which see not might not perceive and that his best servants might dig for his hidden Treasures But I may say also it is not recorded that Christ did instruct any of his Apostles of the time when nor of the manner how he did first ordain John to baptise but because all men generally held John to be a Prophet therefore they concluded that he had received some authority from heaven to baptise subjects for Christ against he came into his Kingdome which he proclamed to be at hand and by the like authority we may conclude that the Apostles did command the observation of the Lords day for Gods publick Worship in the place of the seventh day because it was in frequent use in their dayes as I have proved and they being Prophets had special direction from Christ the Lord of the Sabbath so to direct his Churches which directions in all probability they received from him at his first comming to their Assembly in the evening of his Resurrection-day or else in the evening of his second coming to their Assembly on that day seven-night Joh. 19. 20. 26. for then he opened their understandings to understand such Scriptures as he alleged concerning his Joh. 19. 20 26. Death and Resurrection Luke 23. 54. 47. and then also he gave them a new Commission to preach the Doctrine of the forgivenesse of sins in his name Joh 20. 21 22 23. and then he gave Commandements unto them and spake of such things as appertained to the Kingdome of God Act. 1. 2 3. doubtlesse therefore he did then instruct them concerning the day of his publick worship wherein they must preach forgiveness of sins in his name to all the world and this Commission he did again renew unto them before his ascension saying Go and teach all Nations baptizing them in the Name of the Father Son and holy Ghost teaching them to observe all things whatsoever I have commanded you and lo I am with you alwayes to the end of the world Whatsoever therefore the Apostles commanded the Christian Churches to observe they did it by vertue of Christs former command and therefore Paul saith I have received of the Lord that which I have delivered unto you 1 Cor. 11. 23. The Commandements therefore which the Apostles gave unto the Christian Churches they were the Commandements of Christ among which Commandements the observation of the Lords day must needs be one in place of the Sabbath which was fully abolished by the death of Christ CHAP. XVI Being an Answer to several Questions I whether Christians Quest 1 now under the Gospel are bound to observe the Lords day as strictly from all work and as holily in all the duties of Religion as the Jewes were to observe the Sabbath day THe Sabbath or seventh day must be considered either as it Ans 1 was a holy sign Or secondly as it was the holy time of Gods worship in the first sense the Lords day is not like the Sabbath for our Lords day is not a sign of a thing to be performed 〈…〉 as the Sabbath was but now our Lords day must be observed as a memorial that Christ hath fully broken the Devils Head-plot by his Mediatorial Sacrifice and this he hath declared to his Church by his Resurrection from the dead on the first day of the week and in remembrance thereof he hath now ordained that day to be imployed as the sanctified time of his worship in attending upon his Ordinances both publick and private as strictly from all work and as holily in all Christian duties as the Jews were to observe the Sabbath day under the Law and in remembrance thereof John doth stile it the Lords day Rev. 1. 10. Quest 2. Might not the Jews so much as kindle a fire upon the Sabbath day to dresse necessary food As Mr. Ainsworth seems to understand the Scriptures with the consent of the Hebrew Doctors in Exod. 16. 5. and Exod. 16. 5. Exod. 35. 3. in Exod. 35. 3. Ans I grant that Mr. Ainsworth doth so understand the Scriptures and so do some of the Hebrew Doctors But yet withall I say that the Scriptures rightly understood did alwayes allow the Jews as much liberty to kindle a fire for the dressing of necessary food upon the Sabbath day as it allows Christians on the Lords day as it is evident by the example of our Saviour himself for he went to a Feast upon the Sabbath day into the house of a chief Pharisee Luke 14. 1. and at the same time the Pharisee Luke 14. 1. had many other guests present for our Saviour marked them how they chose out the chiefest rooms at this Feast v. 7 8. And this Feast I conceive was a Wedding Feast though I also beleeve that the new maried parties were maried before this day not on this day It is unlawfull to begin a Mariage upon the Sabbath day Lev. 23 8. for the Jews held it utterly unlawful to begin their Mariage upon the Sabbath day See Ains in Lev. 23. 8. But yet they held it lawful to keep a Wedding Feast upon the Sabbath day and the reason is plain because they held it to be a lawfull custome to keep a Wedding Feast for seven dayes together of which number the Sabbath day must needs be one Judg. 14. 10 12. Gen. 29. 27 28. And this is a common rule among the Jews That whosoever marieth a Maid he shall rejoyce with her seven dayes not doing any work but eating drinking and making merry See Ains in Gen. 29. 27. And none could keep such a Feast of many persons in the cold Winter without the use of a fiâ—e to make their food comfortable to nature according to the nature of a Feast And it is further to be noted that whiles our Saviour was present at thâ— Feast he â—ound no fault with the act of Feasting but onely withing corrupt circumstances which did accompany this Feast 1 He found fault with some of the guests because they chose out the uppermost seats 2 He seemed to reprove the Governour of the Feast because he invited his rich friends onely vers 12. But Christ told him it had been more suitable to the Sabbath day if he had invited the poor to his Feast And yet I beleeve it was not sinfull to bid the rich for
if it had been sinfull Christ would either have declined the invitation or else he would have born witnesse against it as a sinful practise but he did neither of these therefore it was not sinful to invite the rich to a Feast upon the Sabbath day where the Feast must last seven dayes together 2 I answer That it was as lawfull for the Jews to kindle a fire upon the Sabbath day to prepare warm food for infirm and weak stomacks which are almost in every family as it was to do any other work of mercy And it was lawfull to do works of mercy upon the Sabbath dayes as it is evident by our Saviours often shewing of compassion to weak and sickly persons upon the Sabbath day 3 I answer that the Priests did hold it lawfull to kindle new fires on the Sabbath dayes for the use of their Sacrifices I grant they had one constant and continual fire that was alwayes maintained by the side of the Altar but from this fire they used to kindle other fires for the burning of such parts of their Sacrifices as they offered on the Sabbath dayes Hence I infer that seeing Christ Jesus hath told us that he doth prefer mercy before Sacrifice no question but he allowed the Jews to kindle a fire for works of mercy as well as for the use of Sacrifices on the Sabbath day and therefore out of doubt they might kindle a fire on the Sabbath day to prepare necessary food for such as are infirm of nature See Mat. 12. 5 6. Mat. 12. 5 6. 4 I answer That the Priests did kindle new fires every Sabbath day to boyl or roast their portion of meat which was due unto them from each Sacrifice by Gods allowance for God commanded them to eat their part and portion in the same day wherein the Sacrifice was offered Lev. 7. 15. but they could not eat this portion unlesse they kindled a fire either to boyl it or roast it 5 On the day of Attonement which was a Sabbath of Sabbatism and therefore every was as strict for rest as the Sabbath or seventh day was yet then the High Priest which must of necessity often wash his Body for the several services of that day might in case he were an old man or sickly have his water wherein he bathed his body made warm by the use of Fire the Hebrew Doctors say They took off the cold from the water either by Irons made hot in the Fire or else by mixing of hot water with the cold See Ains in Lev. 16. 24. By these and sundry such like instances it is evident That the Jews might lawfully kindle a Fire upon the Sabbath Day to prepare warm meat for the comfort of the infirm the aged or sickly persons Quest 3. Is it not plainly said in Exod. 35. 3. Ye shall not kindle a Exod. 35. 3. fire in your Habitations upon the Sabbath Day Ans Though some that are both godly and learned Christians as well as some later Jews do hold it unlawful to kindle a Fire on the Sabbath Day to dresse any meat yet the more ancient Rabbins and many learned Christians also do restrain this Prohibition of kindling a Fire to Artificers only But for the better understanding of the true sense of this text it is necessary to compare it with the like prohibition in Exod. 31. 1 c. where the Lord commanded Moses to command Bezaliel to make the Tabernacle and all the appurtenances thereof with all diligence that is to say with all possible speed without any delay because it was to be for the place of the Lords residence among them Exod. 25. 8. 22. but yet notwithstanding this careful diligence the Lord commanded Moses saying in ver 13. Speak unto the Sons of Israel and say Verily or notwithstanding Exod 31. 13 as the Seventy read it my Sabbaths yee shall keep for it is a sign between me and you throughout your Generations to know that I am Jehovah that sanctifieth you In these words God gave a double reason why they might not do any work about the making of the Tabernacle upon the Sabbath Day 1 Because the Sabbath was the sanctified time for his publick Worship in these words Verily or notwithstanding my command of your diligence my Sabbathe yee shall keep 2 Because the Sabbath was a sanctifiâ—d sign between me and you throughout your Generations c. ver 13. 3 Unto all this a threatning is added in case any man did presume to do any work about the Tabernacle Every one that prophaneth it shall be put to dye the death ver 14 15. Exod. 31. 14 15 This phrase implies That for their double sin in prophaning Gods sanctified Time and Gods sanctified Sign they should bee put to dye such a kind of death as was after a sort a double death for 1. He must be stoned to death and 2. His dead body must be after his death hanged upon a Tree till Sun-set for the greater detestation of that Sin and for the greater terror of others for this is a thing upon Record in the Hebrew Doctors That all such Malefactors as deserved stoning to death must be hanged up afterwards upon a Tree as it is manifest also by the instance of the rebellious Son in Deut. 21. as I have opened the matter more at large elsewhere But if it be conceived by any that if any man will now presume to gather sticks upon the Lords Day he should be punished with stoning to death as the man that gathered sticks on the Sabbath Day was I answer There is not the like reason because the Lords Day is not ordained to be a sanctified sign of Gods resting and of Mans resting in the Seed of the Woman to break the Devils Head-plot as the Sabbath was I conclude therefore by comparing the work of the Tabernacle in Exod. 31. with the work of the Tabernacle as it is repeated in Exod. 35. that the only reason why they might not kindle a fire in their Habitations on the Sabbath Day was to restrain them from their eager desire from their rash or superstitious zeal to prosecute the work of the Tabernacle which was commanded to be done with such careful diligence for the place of Gods residence among them the Lord doth prefix a prohibition to restrain them from kindling any fire for that work and to prevent their rash and heady zeal a threatning is annexed Whosoever doth any work namely of his particular Calling upon the Sabbath Day shall be put to death Exod. 35. 2. therefore yee shall kindle no fire for that businesse ver 3. And as it was unlawful for them to kindle a fire for such works as belonged to their particular Callings on the Week-days so out of all doubt it is as unlawful for Christians to kindle a fire on the Lords Day to do any such servile works as that was but wherein can you finde a prohibition wherein the Jews are forbidden to
kindle a fire on the Sabbath Day for the dressing of necessary food for infirm or crasie bodies Quest 4. It seems to me that the Jews might not kindle a fire on the Sabbath Day to dresse any meat at all therewith for Moses saith thus To morrow is the Sabbath of Holinesse to Jehovah Bake that which yee will bake and seeth that which yee will seeth namely in the sixth day as it is in ver 5. and all that remaineth over lay it up for you as a reservation until the morrow Exod. 16. 23. From this Scripture I think it is evident That the Jews were prohibited Exod. 16. 23 to kindle a fire upon the Sabbath Day neither to bake or boyl any of their Manna but all must be done on the sixt day that so they might not kindle a fire for it on the Sabbath Day Ans This baking and boyling of their Manna before the Sabbath Day doth not forbid them to heat their Manna with fire in the Sabbath to make iâ— fit for infirm and weak stomacks but the baking and boyling forbidden by Moses upon the Sabbath Day was such a baking and boyling as was accompanied with laborious work such as might and ought to have been done on the sixt day as it appears by Numb 11. 8. there after the people had gathered their Manna they did prepare it with laborious Numb 11. 8 work several ways suitable to every ones taste or liking therefore they did First grinde it in Mills or beat it in Morters Secondly Then they baked it in Pans and made Cakes of it Thirdly Othersome did boyl it and thus it was several ways prepared and Cooked according to every ones taste and liking with laborious work on the sixt day now such kind of laborious works as these were forbidden to be done in the Sabbath Day because they might be done on the sixt day and in that respect the Hebrew Doctors say Whoso laboureth in the evening of the Sabbath he shall eat in the Sabbath See Ains in Levit. 16. 26. And truly I think there is no conscientious Christian that doth hold it lawful to defer or put off such like laborious works as these to the Lords Day for it is all one as if a man should defer the grinding of his Corn the baking of his Bread or the making of his Pies unto the Lords Day but no conscientious Christian that is judicious I think doth hold it unlawful to temper a Pudding of the Meal that was ground on the sixth day or to heat a Pye that was made on the sixt day or to boyl a necessary quantity of meat that was killed and quartered on the sixt day or to use that wood for fire that was carted home and cut ready for the fire on the sixt day or to use Water that was fetched home to the door on the sixt day all these and such like things might as lawfully be done by the Jews on the Sabbath Day as by godly Christians on the Lords Day and this is fully evident by our Saviour in that he did justifie his Apostles for their work in gathering of certain ears of Corn in other mens fields and rubâ—â—â—g the said ears to prepare it for food on the Sabbath Day and doubtlesse after the said rubbing it was either parched in the Fire or boyled in Water fit for the digesture of the stomack or else if they had eaten it raw it had been but course and hard food Now if it had been unlawful to prepare such a small quantity of food as was fit for the present support of nature on the Sabbath Day doubtlesse Christ would have commanded his Apostles before-hand to provide their Scrip full of Victuals namely on the sixt day but in as much as he had not made such provision on the sixt day but did justifie his Apostles for this work in the Sabbath Day by alleging the example of David in eating the Shew-bread in case of hunger he did thereby confute and reprove the Iews superstitious opinion of the outward rest of the Sabbath alleging also That the Sabbath was made for man and not man for the Sabbath Mar. 2. 27. as if Christ had said Mar. 2. 27. thus If man had been made for the Sabbath then man must have served the Sabbath before his own necessity but seeing man was not made for the Sabbath but the Sabbath for man namely to serve mans necessity therefore it follows that the Sabbath was made ordained or instituted after man was in necessity and in misery namely after Adams Fall chiefly for the good of his sick and sinful Soul and therefore God did blesse it with suitable Ordinances and did sanctifie that day for the use of those Ordinances but yet withall the Sabbath was made to serve man in misery in respect of his Body that it might rest and be refreshed with convenient food Physick and the like and therefore godly Wisdome will make all the godly careful to improve the Lords Day so as that it may serve to the best good both of their sinful Souls and of their weak and frail bodies also Quest 5. Are Christians bound to rest on the Lords Day as strictly from bodily recreations and from all things that are not work as the Jews â—â—re on the Sabbath Day for the Hebrew Doctors say That the Jews must rest on the Sabbath Day from things that are not work as from climbing on a Tree riding on a Beast â—â— the like from the judging of Civil causes putting off the sâ—â—â—e and taking the Brothers Wife spoken of in Deut. 25. separating of Tythes first Fruits and the like valuing of things spoken of in Levit. 27. and from speaking with a mans 〈…〉 on the Sabbath Day what he will buy or how he will build his 〈…〉 the like as it is noted by Mr. Ains in Exod. 20. 10. and in 〈…〉 â—1 17. Ans I have shewed you on the word Sanctified in Chap. 10. That God sanctified the whole seventh day for his service not only the time of the publick Ordinances but the whole day and therefore it was sanctified for the use of private Ordinances as well as for the publick and therefore no time may be exempted from these holy Duties but in cases of necessary food Physick or the like cases of necessity therefore before we addresse our selves to Gods publick Ordinances wee must be careful to prepare our Souls to come with fear and reverence and so in our Hearing in our Praying Singing c. wee must take heed how wee Hear how we Pray and Sing so likewise afterwards we must examine our selves how our Soul â—ave profited by the publick Ordinances or else we may look 〈◊〉 Curse rather than a Blessing from the said Ordinances Hence it follows by necessary consequence That no good Christian can allow himself liberty to do such kind of exercises as you have named but they will interrupt the efficacie of those blessed and commanded Ordinances
wherewith God hath blessed the seventh day and therefore such kind of exercises must needs be as sinful to be done by Christians upon the Lords Day as they were by the Jews upon the Sabbath days Quest 6. Were Recreations on the Sabbath punished among the Jews by the Magistrates with the same kind of punishments that working on the Sabbath was Ans They did not punish all sins alike but they made a difference for they punished the sin of working servile works on the Sabbath namely such kind of works as belonged to mens particular Callings on the Week-days with the heaviest kind of death that was in use among them namely with stoning to death as I have noted it in Chap. 10. 11. But the said Recreations or things that were not properly work they punished only with scourging for Maymony speaking of the day of Attonement which was a Sabbath of Sabbatism and therefore in all respects it must be observed with as strict a rest as the seventh day was saith thus All work for which men are to be stoned if they do it on the Sabbath Day they are to be cut off if they do it on the day of Attonement and whatsoever is unlawful to be done on the Sabbath which is not work is unlawful to bee done on this day and if he do it he is to be scourged as he is to be scourged for doing it upon the Sabbath Day See Ainsw in Levit. 23. 20. Thus we see that the Hebrew Doctors do make a difference of Sins and Punishments according to the difference of days and times 1 They held That servile working on the seventh day was to For cutting off see Ainsw in Exod. 22. 20. Lev. 20. 10. 17 18. Num. 9. 13 be punished with stoning to death 2 They held That servile working on the day of Attonement was to be punished with cutting off which is several ways to be considered 3 They held That servile working on their other festival Sabbathâ— was to be punished with Scourging or with Excommunication See Ains in Lev. 23. 5 7. But 4 All other things that were done on the seventh day which were not work though in some sort Recreations c. are like work the Magistrates punished with Scourging only or with Excommunication for a time for these two were esteemed among the Iews to be much alike equal punishments as I have shewed in the Iews Synagogues Discipline And truly such kind of Recreations are as sinful to be used by Christians on the Lords Days as they were to the Iews on the Magistrates are bound to punish the prophanation of any part of the Lords Day whether it be by Work or by Recreations either by Scourging or by some Mulct that is equivalent Sabbath Day because they take off the Heart from the advantage of improving the publick Ordinances to the Spiritual good of the Soul which God intended when he blessed and sanctified the seventh day for mans best good I say therefore that no conscientious Christian ought to take liberty to do such things on the Lords Day neither will any conscientious Magistrate permit such things to be done on that day though it be after all publick exercises are ended yea I do beleeve that godly Magistrates will not only be grieved at the practise of such sins but they wil be forward and ready to put out their power to suppresse such sinful practises by punishing such Malefactors either with scourging or with some mulct that is equivalent thereto Six dayes thou shalt labor and in the seventh day thou shalt cease in Earing time and in Harvest thou shalt cease Exod. 34. 21. Exod. 34. 21. Under these two words Earing time and Harvest All or any other works of a mans particular Calling are comprehended Hence I reason thus If the Plownan by whom the King is maintained Ecclâ—s 5. 9. must cease not onely from plowing but also from the Inning of his harvest upon the Sabbath day yea though all the six dayes had been rainy weather and that day fair then it follows that works of lesse consequence and of lesse necessity as civill Recreations and the like ought not to be done on the Lords day because it is the sanctified time of Gods publick worship as the seventh day was and therefore Christians are bound to have the like tender regard and the like tender care of it as Gods sanctified time though it be not a sanctified sign as the seventh day was and seeing God is pleased to give unto us six whole dayes for our necessary works and for our necessaâ—y recreations he may well require Christians to give unto him the full improvement of the seventh day for the bettering of our souls by his publick and private Ordinances or else we may expect a curse rather than a blessing from the carelesse observation of that day God is jealous of the prophanation of any part of his sanctified time for when the greedy Earth-worms among the Jews did but wish in secret in their hearts that the Sabbath were gone that they might set out their corn to sell Aâ—os 8. 5. Amos 8. 5. God took notice of their inward prophaning of his holy time and he was so displeased with them for their Inward earthly wishes that he Sware by the Excellency of Iacob saying Surely I will never forget any of their workâ— Shall not the land tremble for this and every one mourn that dâ—elleth therein vers 7 8. Now seeing God was so displeased with them for their secret prophanation of the sanctified time of his worship by their worldly thoughts and desires yea though it were but after Godâ— publick worship was ended then doubtlesse seeing Jesus Christ hath still reserved the seventh part of time for his publick worship he will not allow Christians now more liberty than the Jews had either to prophanâ— thoughts or to sporâ— and recreate themselves on the Lords day no though it should be after the publick exercise is ended God requires the heart on that day as well as the body to be imployed on spiritual things onely The promise in Es 58. 13. to such as make conscience of sanctifying the Sabbath in the inward man I confesse is made to that Sabbath of Sabbatism called the day of Attonement but yet this day of Attonement must be considered as it was a Sabbath of equal respect in regard of the sanctified time of Gods worship to the seventh day and therefore that which is unlawfull to be done in the one is unlawfull to be done in the other also both in respect of the outward and also in respect of the inward man Quest 7. Did not the Jews hold it lawfull to do works of mercy and works of present necessity on the Sabbath day Ans 1. In the dayes of our Saviour some of the Jews were so supestitious of the outward rest of the Sabbath that they were often offended with our Saviour because he did works of mercy and works
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 that no fire shall be kindled upon the Sabbath day Exod. 35. 3. namely not for the use of any mans particular Calling as I have already opened this Text therefore no fire may be kindled upon the Sabbath day for the execution of a Malefactor for that was but the work of the Magistrates civil Calling See Ains in Exod. 18. 22. and yet notwithstanding See Ains in Exod. 35. 3. they held it lawfull for the Magistrate to put a Malefactor to death upon a Festival Sabbath as it appears by their practice in Joh. 19. 31. putting our Saviour to death on a Festival Sabbath for they did not hold those Sabbaths to be equal to the seventh day but if a Thief came to steal on the Seventh day and was taken in diging thorow an house they held it lawful for a private man to kill him on the Sabbath day though they did not hold it lawfull for a Magistrate to kill a Thief then because it was a case of present necessity for he might escape unlesse he were killed at that instant And truly Christians may do as much as this on the Lords day and no more without sin 2 Our Saviour confuted the Jews superstitious conceit of the outward rest of the Sabbath by examples from their own practice for when they took offence at his miraculous cures upon the Sabbath day he asked them why they held it lawful to untie their Cattle and lead them to the water upon the Sabbath day and so to give them Hay and Provender and to pull a Sheep out of the pit upon the Sabbath day and therefore said he Why may not I shew mercy to a Daughter of Abraham that is in misery upon the Sabbath day And seeing they held it lawfull for Abiathar to give the Shew-bread to hungry David he asked them Why it was not as lawful for his hungry Disciples to pluck ears of corn and to rub them and prepare them for the sustenance of their present hunger upon the Sabbath day and after Christ had cured the Criple he bad him take up his bed and walk to save it from spoyling and from losse upon the Sabbath day and when he cured blind eyes upon the Sabbath day with clay tempered into a salve he did it to warrant Chirurgeonâ— and Physitians that they might lawfully temper their Potions and Plasters upon the Sabbath day to cure the sick and weak By these and such like examples in the New Testament our Saviour declared what liberty God gave unto the Jews to do works of mercy or of present necessity upon the Sabbath day and truly those Christians that will contend for more liberty than this upon the Lords day do in effect deny that the Lords day was ordained with any solemn sanctity 3 Though the present Apostate Jews did malign our Savior for doing many works of mercy and in present necessity upon the Sabbath day yet the ancient Hebrew Doctors recorded by their later Doctors held otherwise They say that the perill of life puts away the Sabbath and therefore to a sick person that is in danger of death they do all things needfull for him upon the Sabbath day See Ains in Exod. 20. 10. And though the Hebrew Doctors do affirm that Circumcision in the time thereof doth drive away the Sabbath because there was a necessity of doing it on the eighth day See Ains in Gen. 17. 12. yet say the Hebrew Doctors in case of sicknesse they do not circumcise him that is sick untill he be well and again they circumcise none but children that are without sicknesse for perill of life putteth away all See Ains on Gen. 17. 13. And on the day of Attonement which was a Sabbath of Sabbatism for strict rest yet then they made ready provision of food for him that lead the Scape-Goat into the Wildernesse yea though that Sabbath was also an exceeding strict Fasting-day yet then at the end of every mile they said unto him that lead the Scape-Goat Lo here is meat and here is water and if his strength failed him and if he had need to eat he might eat See Ains in Lev. 16. 21. The Hebrew Doctors also say That if the High Priest were an old man or sickly he might have the water made warm wherein he washed his body on that strict Sabbath of Attonement either by Irons made hot in the fire or else by the mixture of some hot water with the cold See Ains in Lev. 16. 24. By these and the like testimonies we see that the ancient Hebrew Doctors held that the Sabbath was made for man in misery not onely for the curing of his sick and sinfull soul by those blessed Ordinances wherewith God did at first blesse the seventh day but even for the curing and comforting of his weak and sickly body and these are the chief ends for which the Sabbath was ordained from the very first Institution of it And the Hebrew Doctors were very careful to provide a remedy against immoderate toyl and labour to mens bodies in travelling to the publick Ordinances which were dispenced every Sabbath day in their Synagogues For by vertue of Gods Command there was a necessity laid upon all the Jews to resort to some holy Convocation in all their dwellings Lev. 23. 3. namely in all their Lev. 23. 3. Synagogues which must be placed in the midst of their dwellings Hence the Hebrew Doctors knowing the Command of God for such holy Convocations in all their dwellings and knowing the Command of God to rest on the seventh day from all their works did appoint a certain distance how far men might travel on the Sabbath day to the Synagogue and they thought good to restrain it to an English mile to prevent the labour of travel and the wearinesse of mens bodies which might unfit them for the reverend attention to Gods Ordinances and from this limited space it is that we read of a Sabbath dayes journey Act. 1. 12. They did not ordain this Sabbath dayes Acts 1. 12 journey for any Civil businesses of mens particular Callings but for the use of Religious duties and for works of mercy on the Sabbath day And this proportion of a mile they took from the example of Gods limits which he allowed to the Suburbs of their Cities
for the Suburbs of their Cities might not exceed two thousand Cubits by measure Num. 35. 5. The like distance God appointed between the Camp of Israel and the Ark of the Lords Covenant when they passed over the River Jordan Jos 3. 4. From these eminent examples the Hebrew Doctors ordained that no Tent should be pitched in the Wildernesse nor no House in the Land of Canaan above two thousand Cubits from their Synagogue-assemblies which is an English mile and this distance they usually called A Sabbath dayes journey And this order was a provident provision both for the propagation of the Word for by such short distances from their Synagogues they must have many Synagogues and in order to a work of Mercy to their bodies that they might not weary their bodies by long travel when they came unto Gods presence to be partakers of his holy Ordinances but in cases of necessity they notwithstanding this restraint to a mile when the means of Grace did by any occasion fail in any of their Synagogues at home then they held it without scruple lawful to go further as we may see by the liberty that the People took in the days of Christ for then they did leave their Synagogues to follow his preaching from place to place and if Christ had held their practice to be unlawful doubtlesse he would have reproved them and bid them keep their own Synagogues and not follow him from place to place as they did and for the attaining of such excellent means of Grace the people also held it lawful to leave their own Synagogues and to break the outward rest of the Sabbath by longer Journies and greater Bodily labour and so we see that the Priests in the Law did break the outward rest of the Sabbath by their laborious killing and dressing of Sacrifices and yet they were blamelesse Mat. 12. 5. 1 Chro. 23. 31. and so also for their Bodily food they did kindle Fires to Rost and Boyl the portion of their Sacrifices fit for their stomacks every Sabbath Day for their portions must be eaten in the same day in which the Sacrifice was offered nothing thereof must remain until the morning but in case any part of their portions did remain until the morning it must be burnt Levit. 7. 15. Exod. 12. 10. I conclude therefore That the Jews had as much liberty in all respects to do any thing on the Sabbath Day tending to the good of their Souls or to their Bodies either in cases of necessity or mercy as Christians have upon the Lords Day but both sorts have corrupt hearts alike and have alike need to watch unto the sanctified improvement of the whole day and both sorts have the same Adversary the Devil to deal withall and therefore both sorts have need alike to keep a good watch over Satan and over their own corrupt hearts or else the spiritual efficacy of Gods Holy Ordinances will be lost and vain which is the only thing that the Devil desires to effect that he may rejoyce in the ruine of our Souls O that Christians therefore would submit their Consciences to the command of Christ to keep the Lords Day as strictly from outward works and as holily in all Christian duties as ever the Jews did or ought to have kept the Sabbath Day And so Jehovah cause his face to shine upon every Soul that truly honours the sanctified time of the Lords Day and the solemnity of all publick and private holy duties Amen Amen The end of the First Part. Holy Time OR The True Limits of the Lords Day I. Proving That the Lords Day doth begin with the Natural Morning and that the Morning of the Natural day doth begin at Mid-night and so consequently that the Lords Day must both begin with the Natural Morning at Mid-night and end with the Natural Evening at Mid-night II. Proving That the Jews beginning of the Day at the Sun-set Evening was only in relation to the date of the Person purified from his Levitical uncleanness III. That The Jews themselves did hold That the Natural day did continue after Sun-set till Mid-night Maymony saith Grateful is a Command that is done in the hour of the same so say I grateful is the sanctifying of the Lords Day in the hour of the same In his Treatise of Offering Sacrifice Chap. 4. Sect. 1. Part II. By WILLIAM PYNCHON Esq Published by Authority Printed at London by R. I. and are to be sold by T. N. at the Sign of the three Lions in Cornhil near the Royal Exchange 1654. Grace and Peace to such as desire to know when the Lords Day doth begin and end To the end they might abstain from their own Worldly imployments in the Lords own Sanctified time THis point is the more difficult to be explaned because I have not met with any beaten road from other Interpreters But I have laboured to make it evident 1 That the Sanctified and separated time of the Lords Day is just according to the Natural day 2 I have laboured to make it evident That the Natural day begins with the Morning 3 That the Natural morning begins at Mid-night 4 That the Natural day and so consequently the Lords Day doth begin with the Natural morning and doth end with the Natural evening at Mid-night And for the want of the knowledge of these things I perceive that many godly persons do the works of their ordinary Callings in some part of the Lords sanctified and separated day as those do that begin and end the Lords Day at the Sun-set Evening and for their better information I forced my self to compose this Treatise I finde that the chief ground of their error doth arise First from a mistaken interpretation of the first Darknesse to be a full Night of twelve hours and Secondly from a mistaken interpretation of the word Evening because they apprehend it to bee nothing else but a full Night These and sundry such like mistakes I conceive I have cleared I presum'd therefore that this insuing Treatise will be heartily welcome to every tender Conscience that doth truly desire to give unto the Lord his own separated and sanctified time Many godly Christians to my knowledge have been much exercised in their Studies and Meditations to finde out the true limits of the Lords Day that so they might abstain from the works of their particular Calling in every part of that sanctified and separated time from the beginning of the day to the full end thereof For their sakes also and at the special request of some of them I have laboured in this Treatise to prove That all the time of the first Darknesse was comprehended in the word Morning at last and that it took its beginning from the Mid-night at last namely as soon as all the several parts of the Natural day were shaped and set into their order And therefore the beginning of the Morning from the time of Mid-night must not be ascribed to the Romans as the
first Authors of it as many unadvisedly do no◠yet to any other Nation but it is the most ancient Scripture-Computation from the very first created day and so consequently it must needs be the true beginning of the Jews Sabbath This Tenent may happily seem strange at the first to such as have long held both in their judgement and practise That the Jews Sabbath and so consequently the Lords Day did properly begin at the Sun-set evening and of this judgement and practice are most of the Churches in New England and in that respect many Professors among them do without scruple take liberty in the Sun-set Evening of the Lords Day to do the servile works of their particular Callings and others take liberty to use Recreations But it is worthy to be taken notice of that whole Churches do many times erre both in their judgement and practice or else how could so much Corruption Superstition Idolatry and Prophanenesse creep in to several reformed Churches as there hath done from time to time in sundry ages Being therefore intreated by some godly persons in New England and being also moved thereunto by the fear of God I have taken this difficult Task in hand lest to confute this corrupt judgement and practice it should spread like Leaven to the corrupting of Posterity and so I rest Thine in the Lord WILLIAM PYNCHON The chief Heads of this Treatise OF HOLY TIME CHAP. I PRoving that the first Darknesse in Gen. 1. 2. was not a compleat Night By three Reasons Page 1 The true Definition of a compleat Night It is the absence of the Suns shining for the space of twelve Hours p. 3 CHAP. II. Proving that Moses by the term Evening in Gen. 1. 5. doth not mean the whole Night but the latter half of the Artificial day and the first half of the Night p. 6 This Chapter is distributed into four Sections and six Objections are answered SECT 1. The Hebrew word Gnereb translated the Evening in Gen. 1. 5. is explaned in p. 9 1 The first Darknesse cannot be called the Evening in a proper sense p. 10 2 Neither can the whole night be called Gnereb the Evening in a proper sense p. 10 3 Neither can the Twilight be called Gnereb the Evening in a proper sense p. 10. And therefore it is a great mistake in our larger Annotation in Mat. 26. 20. to say that Harab properly signifieth mixed namely the mixture of Light and Darknesse in the Twilight and in that sense mis-applying Deut. 16. 6. which is meant of the time of sacrifising the Passeover and not of the time of feasting  Our Ancestors held Gnereb the Evening to be at all times of the yeer an even and equal part of time to Boker the Morning p. 16 Gnereb the Evening is often put by the figure Synecdoche for the later half of the Evening which doth alwayes begin at Sun-set and end at Mid-night p. 16 Gnereb is often put by the figure Metanomia for the West because the later Evening begins at Sun-set which when it is in the Equinoctial doth alwayes set in the West p. 17 Gnereb the Evening is often put by the figure Metanomy for the last dayes and also for the last end of a thing because it is the last half of the natural day p. 17 SECT 2. Gnereb signifies such a connexion of several species as doth ever preserve the said several species distinct and intire without any confused mixture and so Gnarbaiim in the Dual number doth explain it and therefore Gnarbaiim is eleven times over put for the two distinct parts of the natural Evening p. 19 And because Gnarbaiim the two Evenings are but the two distinct parts of the full natural Evening therefore the Seventy Interpreters do translate them in the singular as one proper Evening p. 22 And the Hebrew Text doth often make the two Evenings to be but one proper Evening p. 23 SECT 3. Proving by seven demonstrative grounds that the natural Evening begins at Mid-day at the first declining of the Sun p. 24 The Jews divided the Artificial day into four great hours as they divided the Night into four Watches p. 27 CHAP. III. This Chapter hath three Sections and five Objections are answered SECT 1. Proving that the time of the first Darknesse was called Boker the Morning at last namely after all the parts of the natural day were shaped framed and set together p. 35 Boker the Morning doth signifie Early p. 35 Boker i◠put for Gods early seeking out either to punish the wicked or to protect the godly p. 37 Boker is put for the first time and for the first beginning of a thing p. 37 Boker is put for the Sun-set Evening because the time of Sun-set is the first beginning of the Jews Ceremonial day of Cleannesse for then the person purified began the date of his day of Cleannesse p. 40 56 86 SECT 2. Proving that the Morning doth begin in the dark night p. 41 SECT 3. Proving that the Morning in all likelihood doth begin at Midnight besides the former certain proof from the exact beginning and sending of the natural Evening from Mid-day to Midnight p. 44 CHAP. IV. This Chapter hath three Sections and four Objections are answered Proving that the Jews Custome in beginning their weekly Sabbath at the Sun-set Evening was occasioned by their Ceremonial Custome because the persons that were Ceremonially purified were commanded to begin the date of their new day of Cleannesse at that point of time p. 50. And hence it follows  1 That this accidental beginning must not be accounted for the true beginning of the natural day  2 Therefore the Sun-set Evening is not the right time for us Christians to begin our Lords day p. 50 The Jews were cleansed from their Ceremonial defilements in two degrees of time  1 In the time of the afternoon by washing or baptizing their bodies  2 In the time of the second Evening which did alwayes begin at Sun-set then and not till then they must begin the date of their day of Cleannesse p. 51 54 All Israel are called men of Holinesse in regard of their outward purity by their Ceremonial Cleansings p. 54 The Jews Morrow began at Sun-set in Ceremonial respects onely p. 56 86 It is disputed by some that the Sun-set Evening is not fully come untill it be full Twilight or somewhat past or else they confesse it cannot be proved that Christ lay three dayes in his grave p. 57 104 The time of Sun-set is fully come as soon as the body of the Sun is gone out of sight and therefore before it is Twilight p. 57 The time of Christs burial was at Star light p. 7. 105 They did not begin their Religious Festival Suppers untill three Stars appeared in the sky p. 60 The Jews observed a double date of the day  1 They observed the date of their Ceremonial day  2 They observed the date of the Natural day for
seventh day in the Evening before as they did this yeerly fasting-Sabbath For Maymony saith Such works as may be done on the Evening of a Feast-day they do not upon a Feast-day c. See Ain in 23. 7. By this testimony it is evident that they did not hold the Evening before their festival-Sabbaths to be as holy as the day it self 2 Maymony saith It is unlawful to do works in the Evening of the festival Sabbaths from the time of the Evening Sacrifice and forwards Even as on the Evenings of the Sabbaths and who so doth work in them shall never see a sign of a Bessing 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 whoso doth work therein after Mid-day is to be scourged or excommunicated with the Niddui for the Evening of the fourteenth day 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. Two things are observable from this Record of Maymony 1 That the Jews did make some kind of preparation both to their festival-Sabbaths and to their Sabbath or seventh day from the time of the Evening Sacrifice and forwards 2 Hence it is evident that the Hebrew Doctors did not esteem any part of the Evening before their Sabbaths to be as holy as the day following because they did neither scourge nor excommunicate any man for working in the Evening before their Sabbaths as they did for working in the Passeover Evening and the reason is plain because they esteemed both the parts of the Passeover-Evening to be the very day of the Passeover it self but it seems they did not esteem the Evening before the Sabbath to be any true part of the Sabbath it self for doubtlesse if they had esteemed it as a true part of the Sabbath it self they would not onely have scourged and excommunicated such persons that did presume to work in the Evening before the Sabbath but also they would have stoned them to death if they had presumptuously broken the rest of the holy Sabbath Numb 15. 35. And as Maymony makes the Evening of the Passeover not like the Evening that went before their festival Sabbaths nor like the Evening that went before their weekly Sabbath So I may say of the Evening that went before the day of Attonement that it was more strict for holy rest than the Evening that went before any of the other Sabbaths From all the Premises I conclude that no day in all the yeer was commanded to be of such a length for strict Rest as this day was for the strict Rest of this day and the strict Fast of this day began in the Sacrifice Evening or else at the beginning of the latter Evening of the ninth day and it continued not onely till a little after the Sun-set Evening of the tenth day as Maymony saith But also it continued longer for some of the holy duties of the tenth day could not be finished till Mid-night after for 1 The Priests must eat their part of the publick Sin-offering Num. 29. 11. which must be eaten in the same day in which it was offered Lev. 6. 26. as other Sacrifices were Lev. 7. 15 18. and yet the Priests could not eat the holy flesh of this publick Sin-offering till after Sun-set for the fast of this day was not fully ended till after Sun-set and therefore also they might not begin to Cook that holy flesh untill the Fast was fully ended Hence it follows that the same day did still continue till after Sun-set yea untill it was Mid-night 2 The Priests had another work to do within the limits of this tenth day namely they must burn all the fats and peeces of all the publick Evening-sacrifices of this day which were many and some of their Evening-sacrifices were also offered neer unto Sun-set and therefore this work and duty of burning would require not only the more diligence but also the more time to finish this 〈…〉 â—ay of Attonement was sweet savor upon the Lords Altar in its own proper day as I have noted the commanded season thereof more at large in Lev. 6. 9. 3 It appears that some of the works which appertained to the morning-sacrifice of this tenth day must begin at Mid-night and that some of the works which must be done about the Evening-sacrifice were such as could not be ended untill the Mid-night after For the first work that must be done on this day in preparation to the Morning-sacrifice was the taking away the ashes from the Altar and these ashes they must begin to take away at Mid-night as Maymony saith See Ains in Lev. 6. 10. And in another place he saith they took away the ashes at Mid-night and ordered the wood c. and at the break of day they began to kill the daily Morning-sacrifice See Ains in Lev. 16. 4. In like sort they could not finish the burning of all the Evening-sacrifices of this day till Mid-night as I have shewed above from Lev. 6. 9. and yet over and above this full day from Mid-night to Mid-night they began their strict Fast and their strict Rest in the Evening of the ninth day which did increase the length of this day to be an extraordinary long Fasting-Sabbath Hence I conclude That the beginning of this day cannot be alleged as an exemplary pattern neither for the beginning of any other Fasting-day nor yet for the beginning of our Lords day as it is intended by those that allege it for the beginning and ending of the Jews weekly Sabbath from Even to Even CHAP. VII Answering their Opinion more particularly that hold the Lords day to begin at Evening And four Objections are Answered Object 1. IT is objected that our Lords day is come in the place of the Jewish Sabbath which began at Evening and for the proof of this they allege the Example of Nehemiah he is said to shut up the Gates of Jerusalem when it began to be dark before the Sabbath Neh. 13. 19. they expound the word Before and the word Dark in favour of their opinion thus 1 The word Before the Sabbath they say doth mean just before the face or present beginning of the Sabbath 2. The word Dark they say doth mean when it was full Twilight namely when the darknesse in the Skie was somewhat more than the light in the Skie for as long as the light in the Skie is more than darknesse they say the Sun is the cause of it and hence they conclude that the Sun cannot be said to be set till the darknesse in the Skie be more in quantity than the light in the Skie and this they make to be the punctual time of the Sun-set evening when the Jews Sabbath began namely when a Man could not see to read or a Woman to sâ—w Ans This