only the finishing of the visible Creation but of the mysticall and spirituall Creation also which must be finished I mean some of that kind by the Seed of the woman before the Host of Heaven can be said to be finished for the Host of the third heavens must be finished as well as the Host of the visible heavens before the end of the sixth day The like mystical interpretation I shall give of the word Rested Blessed c. when I come at them In brief I apprehend that there are ten severall words in the said three verses that must be expounded in a mystical sense as well as in a literal 1 The word Heavens 2 The word Earth 3 The word Finished 4 The word Host 5 The word Made 6 The word Rested 7 The word Blessed 8 The word Sanctified 9 The word Sabbath 10 The word Seventh But my work in this Chapter is only to prove that Adam and Reason 1. Drawn from Gen. 2. 1. If all the Host of Heaven and Earth were finished before the seventh day â—hen it must needs follow that Adam and Eve were Re-created before the seventh day Eve were Re-created before the seventh day that is to say in the latter part of the sixth day and this I will endeavour to prove by a necessary consequence drawn from the first verse which runs thus And the heavens and the earth were finished and all the Host of them Hence I reason thus If all the several sorts and kinds of creatures which appertained to the Host of Heaven and Earth were finished before the seventh day then Adam and Eve were Re-created before the seventh day for Gods Host was not finished untill some of that sort of creatures were finished which did appertain to the Host of the Church Militant here upon earth and to the Host of the Church Triumphant in heaven But all the severall sorts and kinds of creatures which appertained to the Host of heaven and earth were finished before the seventh day as the text doth plainly speak Therfore Adam and Eve were Re-created before the seventh day and did appertain to the Host of the Church Militant here on earth and to the Host of the Church Triumphant in heaven before the seventh day or else God did not finish all the Host of heaven and earth before the seventh day which is to deny and contradict the words of the Holy Ghost It is out of question therfore that the souls of Adam Eve were Re-created and made perfect by the Redemption of the Promised Seed before the seventh day for that sort of creature doth appertain to the heavenly Host as well as the Angels and to Gods spiritual Host and Church here upon earth and in that respect the godly converts are called by the Figure Continent for the for the thing contained The new Heavens and the new Earth in which dwelleth Righteousnesse 2 Pet. 3. 13. And it iâ— further evident that such redeemed persons are a true part of Gods Host here upon earth because the Scripture calls the Church of Israel when it was redeemed out of Egypt the Lords Host Exod. 12. 41. Exod. 38. 8. Num. 1. 3. And wicked Antiochus is said to tread down Gods Host or Army underfoot when he persecuted the Church Dan. 8. 14. yea all and every part of Gods Militant Church here upon earth is called Gods Host or Army Psal 110. 3. Adam and Eve therefore must not onely fall into the spiritual death of sin in the day of their creation but they must also be Re-created the same day as a principal sort of those creatures which God did create and provide both for his earthly and also for his heavenly Host for the Text saith That the Heavens and the Earth were finished and all the Host of them which must be understood of every several sort of Host not numerically of the whole number but specifically of the severall kinds of each Host for no new thing of a new kind was created after the sixth day Therefore seeing God did finish all the Host of heaven and earth before the seventh day he must needs Re-create Adam and Eve before the seventh day that so they might be a part of his Militant Church Host or Army here upon earth to maintain an utter enmity against Sathan and his seed Gen. 3. 15. and so from the first sixth day and forwards God will have a Militant Church to continue here upon earth to fight the warfare of Christ against Sathan and his seed to the end of the world Reason 2. It is further evident that Adam was Re-created by the Promised Seed in the day of his creation by another Inference Reason 2. If God had made something in the former part of the sixth day that needed a new act of finishing before the seventh day then whâ—t else can that finishing act be but Adams Recreation by the Promised Seed taken from the word Had finished as it is joyned to the word Had made vers 2. From the frame of these words as they are laid down in the Pretertense it is evident that before the seventh day namely in the latter part of the sixth day God had finished some of that work which he had made but mutably perfect in the former part of the sixth day Hence I reason thus God had made some of his works so mutably perfect in the former part of the sixth day that there needed a new act of finishing or perfecting the same before the seventh day and what else can that finishing act be but Adams Re-creation by the Promised Seed and the putting of all the re rest of the Creation at the very instant of Adams fall under the Dominion and Lordship of the Promised Seed And this must needs be so because God had made appointed or fore ordained Christ to be the right Heir of all his Creation and uphold all things by the word of his powerfull providence Heb. 1. 2 3. and in that respect Adam must fall and be Re-created on the day of his creation that so the right Heir Christ Jesus might come into actual possession of all the Creation by means whereof the Heavens and the Earth and all their Host was finished before the seventh day and in this respect Christ is eminently stiled Jehovah Sabbaoth that is to say The Lord of all Hosts Ps 24. 10. because they were made for his service that he as their proper Lord might rule them and govern them all for it is said See also ch 4 ch 6 at Sixthly That by him all things consist Col. 1. 17. and in this respect also he is called The Lord of all the whole world and of all things therein Jos 3. 11. Act. 10. 36. Phi. 2. 11. Ps 24. 1. Neh. 9. 6. To him also doth appertain the Dominion of the Heavens and of the heaven of heavens the earth and all that is in them Deut. 10. 14 15. And because all Government is his therefore it
with spiritual Ordinances so as he did if the Mediator had not been declared to faln Adam before the 7 day Ordinances as God did blâ—sse â—he seventh day withall neither could Adam in his Innocency sanctifie one day more perfectly than another for by nature he was pure without imperfâ—ction Iâ— there had been no other Argument in all the Scripture to prove that Adam fell and was Re-created on the sixth day by the Promised Seed This sentence He blessed and sanctified the seventh day had been sufficience to prove it for God would never have blessed the seventh day with such spiritual Ordinances as he did nor yet have sanctified that day for the time of his spiritual Ordinances if the Mediator had not been declared to faln Adam before the seventh day And this is further proved by some other Scriptures 1 God doth command us faln men in the fourth Commandement to remember the Sabbath day to sanctifie it and the reason is added because in it he rested from all the works that he had made And for that reason Jâ—hovah did blesse the seventh day and sanctifie it Exod. 20. 8 9 10 11. 2 The Prophet Isaiah saith That God did blesse the Sabbath day namely for the good of faln man For saith he Blessed is the man that keepeth the Sabbath and polluteth iâ— nol Es 56. 2. 3 Our Saviour doth tâ—llus that the Sabbath was made for man Mar. 2. 27. namely for the good of man in misery but Adam in God did not leave Adam Eve to spend the seventh day in private speculations but he blessed the first 7 day with variety of Ordinances both for publick and private use for their best spiritual good his Innocency was not in misery therefore the Sabbath was not then made but as soon as he had â—aten of the forbidden fruit he was in misery for then his soul was dead in sin and his body full of corruption and then the Sabbath was made for man Hence it follows by necessary consequence that God did not blesse the seventh day in Adams Innocency but after his Fall and Recreation 2 God did not leave Adam to himself after his Fall and Recreation to spend the seventh day in his own private meditations as he thought best but God blessed the seventh day with several publick Ordinances for the good of faln Adam and instructed him in the right use of those Ordinances if God had left Adam to spend â—he Sabbath in his own private speculations as he thought best doubtlesse his Religion would soon have been no better than a Sâ—maritan Religion for Adam by his fall was become so corrupt in his affections and so blind in his understanding of Gods will that he would not nor could not have spent the Sabbath to his spiritual good It is a dangerous thing therefore to prefer a mans own private meditations and speculations to publick Ordinances upon the Sabbath God would not leave Adam to such a liberty to do as he thought best such a liberty will soon open a wide gap to Sathans delusions But God blessed the seventh day with his own publick Ordinances not excluding private meditations God blessed the seventh day both with publick and private Ordinances for publick Ordinances are not so much blessed as when they are attended with private preparation before with reverent attention at and with carefull rumination and application afterwards If there be not this care added to the publick Ordinances the Devill will soon steal away the seed that is sown out of our hearts and souls Now the manner how God was pleased to instruct Adam and Eve in the exercise of his publick Ordinances was by the lively Oracles of the Mediator and therefore doubtlesse as he was promised to be the Seed of the woman so he appeared to Adam in his humane shape as he did to Jacob Gen. 32. 24. And in this regard he is called The word of the Father even from the beginning Joh. 1. 1 2. And the Father gave him a Commandement what to say Joh. 12. 49 50. And he it was that did instruct all the Fathers And therefore Stephen saith That he the God of glory appeared to Abraham in Ur of the â—aldes Act. 7. 2. and his apparition to Abraham was in such a familiar manner that it did work in him an inward regard and attention to his words whereby his soul was convinced and converted In some such manner did he appear to Adam and Eve when he did instruct them in the knowledge of his Person and Office and of the use of his publick Ordinances wherewith he was pleased to blesse the seventh day Now the several Ordinances wherewith God was pleased to blesse the seventh day I will distinguish into two sorts or ranks 1 Into such Ordinances as were plain and manifest 2 Into such as were Typical and Mystical 1 I will speak of the plain and manifest Ordinances These were often used without the typical but the typical could not well be used without some of these were added thereto By these plain and manifest Ordinances God appointed Adam as a Prophet by the exercise of them to instruct himself his wife and posterity by opening the misery of his fall and the remedy by the Promised Seed 1 The first sort of these manifest Ordinances was in preaching and proclaming his own miserable condition by his disobedience God comanded Adam to preach every seventh day either upon his miserable fall or else upon the richeâ— of Gods grace for his recovery by the Promised Seed in eating of the forbidden fruit how he had lost Gods Image by Gods just hand of punishment and how he was corrupted in all the parts and powers of his soul and body by the poysonful counsel that Sathan breathed into Eves soul 2 Adam must preach open and declare to himself and his wife till they were increased in number the riches of Gods grace for his recovery by the Seed of the Woman which God had ordained to break the Devils Head-plot for their Redemption and in opening this he could not choose but open and declare the personal union of both the natures of the Mediator and the excellent dignity of his Office This blessed Doctrine Adam was commanded to study to explain and inlarge every seventh day in all the branches thereof and in all the several benefits thereof to faln man according to the full extent of Gods Declaration in Gen. 3. 15. and therefore he must open and explain how Christ should be the Seed of the Woman and how he should break the Devils Head-plot by his Priestly Office and by his Propitiatory Sacrifice of Attonement at the very sametime when the Devill should endeavour to prevent it by putting him to death and by peircing his foot-soals as a sinfull Malefactor upon the Crosse and how he being God as well as man should destroy through death him that had the power of death that is the Devill and how he should by that death
not made with Man in innocency but after his Fall therefore the Sabbath was not ordained to be a sign of this everlasting Covenant till after Adam fell and therefore Adam fell and before the seventh day Reas 2. Because God ordained sundry other things to be sanctified types and signs of mans resting on Christ by faith as Synonima to the rest of the seventh day as any that have their understandings wel exercised in the Scriptures may easily discern 1 Consider this that God sanctified the outward rest of all the Festival Sabbaths as the type of our resting on the Seed of the Woman by faith for the breaking of the Devils head-plot and this is evident by Moses description of them in Levit. 23. there he reckons up eight several Festival Sabbaths in order but hee puts the seventh day first because it is the chiefest of them all for it is the ground and foundation of all the rest and it is to be specially noted that Moses doth call the seventh day a Festival Sabbath ver 2. as well as all the rest and yet it was no Feasting Sabbath in respect of Belly-cheer as the rest were except in a Spiritual sense and in that sense the Holy Rest of them all did typifie the same spiritual resting on the seed of the Woman and the same spiritual feasting on the propitiatory Sacrifice of Christ for Mans redemption which was typified by their feasting on their Peace-offerings on their Festival Sabbaths and so the day of Attonement though it were a day of strict fasting yet it was a day of Spiritual feasting and resting on the promised Seed as the seventh day was 2 The sanctified rest of the seventh day did typifie the same things that Josuahs rest did for in six years War he conquered the Canaanites and in the seventh year the Land rested The Apostle doth make this rest and the rest of the seventh day to bee both alike Heb. 4. for he doth first make them to typifie our Spiritual rest on Christ by faith and secondly to typifie our eternal rest in Heaven at last Heb. 4. 3. 9 10. Heb. 4. 3 9 10 3 The Sabbatical years of rest in Lev. 25. and the Sabbatical Jubile of rest which is also called a great Sabbath in Levit. 25. 4. did alike typifie our resting on Christ by faith for our full deliverance from the servitude of Satan just answerable to the typical rest of the seventh day and in that respect Moses doth Exod. 23. 10 11 12. compare the typical rest of them all together in Exod. 23. 10 11 12. None can be ignorant of the manifold great troubles that did often fall out upon Gods people in the Land of Canaan soon after the rest which it had in Joshuahs seventh year but yet notwithstanding so sweet was that rest which Joshua obtained for them after six years War that God was pleased to make that year of rest to begin the Chronologie of all their Sabbatical years of rest from thence till all ended in the Death and Sacrifice of Christ who is the true rest of all beleeving sinners and by allusion to this typical rest our Saviour doth invite all poor and heavie laden sinners to come unto him and they shall find rest to their souls Matth. 11. 29. Es 11. 10. Eze. 34. 15 25 27 28 Jer. Mat. 11. 29 33. 15 16. Jer. 30. 10. And our Saviour in Luke 4. 19. doth expound the true nature of Luk. 4. 18 19 that spiritual rest that was typified by the Sabbatical rest of the Jubile 1 By calling it the acceptable year of the Lord and 2 By telling us in vers 18 that God had annoynted him to preach the Gospel to the poor to heal the Broken-hearted to preach deliverance to the Captives and recovering of Sight to the Blind and that he should set at liberty them that are bruised this opens the sweet rest and refreshing of Soul that every poor humbled sinner doth finde by the seed of the Woman in breaking the Devils Head-plot for their deliverance help and healing And this famous deliverance by the seed of the Woman was accomplished by his propitiatory sacrifice in a Sabbatical year of Jubilee namely in the twenty eighth Jubilee as may be seen in Brougâ—tons Consent 4 The redemption of Israel out of Aegypt by the Typical sign of the Bloud of the Paschal Lamb is laid down as the main reason why God did sanctifie the rest of the seventh day in Deut Deut. 5. 14 15 5. 14 15. and that shews that not the Visible but the Spiritual Creation was the true ground and reason why God blessed and sanctified the first seventh day Hence it follows from the Premises that the Holy Rest of the seventh day was a typical sign of our resting on Christ by faith for our redemption from Satans Head-plot Object Why doth God in Exod. 20. 11 command man to rest on the Exod. 20. 11 Sabbath Day from all bis Works because he rested on the seventh day from Creating the Heavens and the Earth and all things therein visible and invisible Col. 1. 16. seeing in Deut. 5. 15. he gives another differing reason as the only ground of commanding man to rest on the Sabbath Day Deut. 5. 15 because Jehovah thy God brought thee out of Aegypt by a strong hand namely by killing all their first born but delivering the first born of Israel by the bloud of the Lamb sprinkled on their door posts as a sign of their redemption c. Answ I answer that the true ground and reason of Gods rest and of his commanding man to rest in both places is alike there is no difference at all if the true sense of both places bee rightly understood for God rested not from the works of Creaation Our Redemptâ—on from Satans Head-plot was thâ— last finishing act of thâ— whole Creation therefore it must needs be the only true reason of Gods rest and of his commanding man to rest on the first seventh day untill he had made the Heavens and the Earth and all things therein as Christ doth testifie Exod. 20. 11. now if all things in Heaven and Earth were made in six days then were the Souls of Adam and Eve Re-created in the said six days as a true part of that sort of Creature which appertains to the spiritual Heavens and to the spiritual Earth and to the Church triumphant in Heaven hereafter and therefore seeing God made all things both in Heaven and Earth in six days he rested not on the seventh day till he had perfected Mans Creation by a Recreation procured by the redemption of the promised Seed which doubtlesse was the finishing work of Gods Creation on the sixth day so then our redemption from Satans Head-plot was the last finishing act of the whole Creation and therefore it was the only true reason of Gods rest on the first Sabbath Day and of his command why man should keep a holy rest
on that day as it is also typified by the Redemption from Aegypt as in Deut. 5. 15. Hence it follows by necessary consequence that God ordained the sanctified rest of the seventh day to be a typicall sign unto fallen Man of his resting upon Christ by faith to break the Devils Head-plot for his Redemption by his propitiatory sacrifice in the fulnesse of time and then upon the performance thereof the typical use of the rest of the seventh day must cease and yet such a way must be found out by the Wisdom of God as that the seventh part of time according to the account of the days of the Week must not cease but it must still be preserved for the exercise of Gods publick Worship for seeing it hath pleased God to continue his plain and manifest Worship still to the end of the world it hath pleased him also to continue the seventh day for the exercise of his publick Worship to the end of the world and no other way can be found out to accomplish both these namely the ceasing of the seventh day as it was a typicall sign and the continuance of the seventh day without any intermission as it is the sanctified time of Gods publick Worship but by changing the seventh day into the first day of the Week as I shall hereafter shew more at large God willing And this answer to the abovesaid Objection is the rather to be credited because the Redemption from Aegypt by the typical blood of the Lamb is alleged by Christ as the general reason to inforce his people to the observation of all the Commandements for the Angel of the Covenant saith thus in Exod. 20. 2. I Exod. 20. 2 Deut. 5. 14 15. am the Lord thy God that brought thee out of the Land of Aegypt namely by the typical blood of the Paschal Lamb therefore remember the Sabbath Day to sanctifie it and so it must be applied as a reason to observe all the other Commandements and this sense is yet further inforced because all the precepts of the Law were sprinkled with the typical blood of Christs sacrifice of Attonâ—ment Exod. 24. 8. which doth plainly tell us that he by his sacrifice Exod. 24. 8. of Attonement hath procured his Fathers attonement for all our sins against all his holy Law 5 God doth account the violation of the Holy Rest of the seventh day by any mans work to be an exceeding great prophanenesse in every place of their abode for whiles his people were in their travels in the Wildernesse he did as deeply blame them for polluting the typical rest of the seventh day as he did after they were in a setled resting place in Canaan Eze. 20. 13. Esau was branded with the title of Prophaneness for contemning his Birth-right in the Land of Canaan because it was a type of the holy militant Church here on earth and of the holy triumphant Church in Heaven and the Jews were no lesse guilty of prophanenesse for despising the Typical rest on the seventh day by doing their own works therein for by doing their own works they committed a double sin on that day First They prophaned it as it was a sanctified sign and Secondly They abused it as it was the sanctified time of Gods Worship and therefore for this double sin God provided as it were a double death namely 1. Stoning to death Exod. 31. 14 15. for he that Exod. 31. 14 15. gathered sticks upon the Sabbath Day was stoned to death Num. 15. and 2. After they were stoned to death their dead Carcas was hanged upon a Tree for their deeper punishment and for the greater detestation of their sin as I have shewed elsewhere from the instance of the rebellious Son in Deut. 21. Yea God was so jealous for the holy rest of his Sabbath that he would not permit them to do any work at all about the promoting of the work of the Tabernacle though he had commanded that work to be done with all diligence Exod. 31. 13. as the Exod. 31. 13 place of his holy presence and residence among his people Exod. 25. 8 22. yet notwithstanding all this they might not do any work to further the building of it upon the Sabbath Day and the reason is added because I saith the Lord have ordained it to be a sign between me and you that you may know that I am the Lord that do sanctifie you that is to say I am the Lord that do command you to sanctifie the Sabbath Day as a sign of resting on Christ for when God doth sanctifie any thing for mans use hee doth thereby impose a command upon man to sanctifie that thing or to use it as a sanctified thing as I have erewhile noted in the beginning of this Chapter and therefore in this respect the Lord doth in Exod. 31. again and again inforce the observation of the Sabbath Day First By a fresh charge Yee shall keep the Sabbath and Secondly by a fresh reason It is holinesse to you namely it is a sign of Sanctification to you ver 14. yea it is Holinesse to Jehovah ver 15. and therefore in Exod. 16. 23. it is called the rest of Holinesse to Jehovah or an exact holy rest to Jehovah and in Exod. 31. 17. It is called a sign of the Everlasting Covenant between Exod. 31. 17 Jehovah and the Sons of Israel because Jehovah rested on the seventh day and was refreshed Conclusion It follows from all the Premises that God sanctified the rest of the seventh day not onely as the sanctified time of Gods worship both in publick and in private but also as a sanctified sign of Gods resting and of mans resting on the Seed of the Woman for the breaking of the Devils Head-plot by his propitiatory Sacrifice of Attonement which he should accomplish at the very same time when the Devill by his instruments should peirce him in the foot-soals and therefore as soon as the Seed of the Woman had finished that sacrifice the Holy-rest of the seventh day ceased as well as all the other types of Moses Law 2 Cor. 3. 7. namely so far forth as it was a typical sign of the said resting on the Seed of the Woman But yet still as the seventh day was the sanctified time of Gods worship so it must still continue for the exercise of those Spiritual Ordinances wherewith God hath blessed the seventh day for the use of all Nations to the end of the world and because there must not be any intermission of the seventh part of time according to the dayes of the week therefore the seventh day could not be changed to any other day than the first day of the week wherein the Seed of the Woman arose from the dead as an absolute Lord and Conqueror of Sathans Head-plot CHAP. XII Shewing how God did make the first seventh day famous by honouring the number Seven ever after with famous respects I GOD hath made the first seventh
is the day Psal 118. 24. which the Lord hath made let us be glad and rejoyce in it Psal 118. 24. The Builders the Scribes and the Pharisees put christ to death as an outcast Malefactor But this stone which the Builders resused is become the head of the corner for by his Resurrection he is become the Lord and Conqueror of Satans Head-plot Now this is the day that the Lord hath made let us be glad and rejoyce in it Compare with this Psalm our Saviours Exposition in Mat. 21. 3 Why should not the title of the Lords day be as good an evidence that Christ was the Institutor of it in the place of the seventh day as the title of the Lords Supper is That Christ was the Institutor of it in the place of the Passeover A seventh Reason that doth perswade me that Christ himself Reason 7. hath ordained his Resurrection-day in the place of the seventh day is because God had determined beforehand as it appears by the Predictions of the Old Testament that he would in the dayes of the Gospel sanctifie some standing day for his publick worship in the place of the seventh day 1 It was Prophesied that in the dayes of Christ his people should come willingly at the time of assembling in holy beauty Psal 110. 3. I think none will deny these words to be uttered as a Psal 110. 3. plain Prophecie that the Christians of the New Testament must observe a certain day for the exercise of Gods publick worship in the place of the seventh day and of all their other Sabbaths 2 God calleth the Worship of the New Testament by the name of the Sabbath Es 56. 2 4 6. implying thereby that we Christians Es 56. 2. 4. 6. shall not onely have a certain form of outward worship according to the second Commandement but also that we shall have a certain known day for the exercise of the said worship according to the fourth Commandement 3 It is Prophesied that Christians shall have more Sacrifices in their Sabbath than the Jews had under Moses Law Ezâ—k 46. 4 5. Ezek. 46.4 5. compared with Numb 29. 9 10. This mystical speech doth imply First that Christians shall observe a certain form of publick worship And secondly that they shall observe a certain day for the exercise of that publick worship And truly it argues to me that God hath given over such men to a senselesse mind that though they are forced to grant that Christ hath ordained a certain form of publick worship yet do deny that Christ hath ordained a certain day for the exercise of that publick worship I cannot see how they can be separated without apparent hazard of barbarous confusion to Gods publick worship 4 It is Prophesied that the peoples shall be gathered together and the Kingdomes to serve the Lord Psal 102. 22. And that from month to month and from Sabbath to Sabbath all flesh shall come to worship before me saith the Lord Es 66. 23. Es 66. 230. These Scriptures do plainly teach us these two Doctrines 1 The utter abrogating of all Moses typical worship in the dayes of Christ because it is not possible for all Peoples and Nations to come to Jerusalem from month to month and from Sabbath to Sabbath to worship before the Lord there 2 These words imply that the Christians of the New Testament shall be very active in Gods worship and in the observing of some known publick day for the exercise thereof An eighth Reason that doth much perswade me that Christ hath Reason 8. ordained his Resurrection-day for the day of his publick worship in the place of the seventh day is taken from the Mystical number Eight for the day of Christs Resurrection in a continued reckoning of dayes is the Eighth day For he rested all the seventh day in his Grave and the next day being the Eighth day in order of dayes he arose as an absolute Conqueror and the Mystical number of Eight is a day of perfection in the Law and therefore a fit type of the perfection of Christ by his Resurrection on the Eighth day 1 No creature by the Levitical Law was allowable for sacrifice Reason 1. Lev. 22. 27. Exod. 22. 30. untill it was eight dayes old Lev. 22. 27. Exod. 22. 30. I cannot but wonder why the Lord did refuse it as seven dayes old seeing the seventh day was the day of Gods perfect rest from all his works for then he rested in Christ that had made all perfect again after Adams fall by his Propitiatory Sacrifice of Attonement But when I consider again that his Propitiatory Sacrifice was not evident to be perfect untill he rose again from the dead as the Lord and alone Conqueror of Satans Head-plot on the first day of the week which day is also called the Eighth day by John Joh. 20. 26. Joh. 20. 26. I say by this consideration my wondring is staid and I do rather wonder at Gods wise Providence that would not accept any young beast as a perfect beast for Sacrifice untill the eighth day doubtlesse it was in relation to the manifestation of the perfection of Christ his Sacrifice by his Resurrection on the eighth day For though the number seven be a perfect number in some respects yet in other respects the number eight is a more perfect number The Youngling must continue under the Dam seven dayes during which space of time the Hebrew Doctors did call it Lacking Time because in that space it was not perfect for Sacrifice Although the Sabbath had passed over the head of it But on the eighth day it was accounted perfect and then and not till then it was accepted in Sacrifice Therefore in the case of Sacrifices of Attonement the number seven was not so perfect as the number eighth And what can this degree of perfection on the eighth day resemble fitter than the manifestation of the perfection of Christs propitiatory Sacrifice by his Resurrection on the eighth day And truly if he had not risen from death to life the next day after the seventh day his Sacrifice of Attonement by his death had been lost and vain 1 Cor. 15. 17. And answerable to the said eighth day John doth call the day of Christ his Resurrection the eighth day Joh. 20. 26. The Providence of God so guiding his Pen as pointing out unto us backward to the perfection of the mystical number eight in Moses Law My second Reason why the number eight did typisie the day Reason 2. of Christs Resurrection as more eminent than the seventh day is taken from the Law of Circumcision which was so strictly tied to the eighth day that though the eighth day did fall out upon the Sabbath day yet they must prefer the doing of the act of Circumcision because it was the eighth day rather than the act of rest because it was the seventh day Joh. 7. 22. And the Hebrew Doctors do affirm that
A TREATISE OF THE SABBATH Wherein is contained The Time of the first Institution of it The manner how the first Sabbath was Ordained Whereunto is annexed A TREATISE of Holy Time And therein The great Question about the beginning and ending of the Lords Day is largely discussed And in both Sundry Cases of Conscience are handled AND Many Texts of Scripture are opened The Practice of the Churches in New England are inquired into By WILLIAM PYNCHON late of New England London Printed for Thomas Newberry and are to bee sold at his Shop at the Signe of the three Golden Lyons in Corn-hill near the Royall Exchange 1655. To the Reader Christian Reader THis Industrious and Judicious Author doth here present thee with two distinct Tractates concerning the Christian Sabbath or Lords Day In the former the Divine Institution of it is cleerly proved In the latter the time of its beginning is particularly determined In the former the erronious conscience which denies the morality of the fourth Commandement is strongly convinced In the latter the scrupulous conscience which doubts of the time when the Sabbath begins is fully satisfied In both the serious Reader will find great profit and delight The whole Discourse being illaborate and perspicuous wherein besides the main points intended in it divers other matters of important Cognizance are occasionally decided and discussed and many obscure Scriptures are excellently explained according to the genuine sense thereof And this learned Discourse hath its birth in a very seasonable time in respect of that wofull defection and Apostacy that is among us as from the truth and wayes of God in general so in a special manner from the Religious esteem and observation of the Lords day For never since the light of the blessed and glorious Gospel of Jesus Christ shined upon this our Goshen was the Sabbath Day so wickedly neglected and prophaned by the generality of people and the Divine Institution thereof so shamefully denyed and decried by many pretenders to Religion as it is at this day And therefore Good Reader we heartily commend this necessary and usefull work to thy diligent perusal and thy self and thy humble and sincere inquiries after Truth unto the guidance and blessing of the God of all Truth Tho. Clendon Elidad Blackwel Joh. Sheffield Tho. Stevens Minister of Peters in the Isle of Thanet To the Reader IF our Testimony be of any weight with the Judicious Reader and may contribute any thing to incourage his perusal of this Book we have to signifie upon that acquaintance we have had with it that we judge it very worthy the publishing and perusing both for that in the former part it doth strenuously plead for the morality of the Sabbath and in the latter part gives occasion to learned Brethren of a contrary apprehension to consider whether they have not reason to captivate their judgements to the Authors as touching the beginning and ending of the Sabbath Samuel Slater Tho. Walley A Table of the chief Heads CHAP. I. PRoving by five Reasons That Adam fell on the day of his Creation Reason 1. Because Moses joyneth mans Creation Tryal Judgement and Promise to the same day Page 1 R. 2. Because he fell at the very first instant that ever he eat any thing p. 5 R 3. Because Adam being created after God in wisdome would not in wisdome have omitted to have eaten of the Tree of Life in the very day of his creation if the Devil had not first circumvented him by the unseen subtilty of his Temptation p. 6 R. 4. Because the Devil had not deserved the name of a subtil Serpent if he had left Adam at liberty to eat of the Tree of life but one whole day together p. 8 R. 5. Because the Woman fell while she was a Virgin p. 21 The time of the Fall of the Angels now called the Devil was when they were commanded to attend upon Adam and Eve at their first entrance into Paradise p. 10 The true nature of the first Covenant stood in obedience or disobedience not to a moral but to a positive command p. 12 The Devil knew the operation of the forbidden fruit better than Adam and Eve could do as long as they stood in their unconfirmed Innocency p. 15 CHAP. II. Proving by three Reasons that Adam was Re-created in the same day in which he was created and fell p. 23 Reason 1. From the order of Gods dealing with him immediately after his Fall p. 23 R. 2. From the now name Hevah Life which he gave to his wife p. 26 R. 3. From the word Enmity which God put into her as a holy qualification against the Serpent that had deceived her p. 28 The cool of the day in Gen. 3. when God came to examine Adam was about Mid day p. 23 CHAP. III. Proving by a double Inference that Adam and Eve were Re-created before the seventh day p. 30 1 Drawn from the word Host and Finished in Gen. 2. 1. p. 34 For if all the Host of Heaven and Earth were finished before the seventh day then it follows that Adam and Eve were Re-created before the seventh day p. 34 2 Drawn from the word Had made in Gen. 2. 2. p. 35 For if God had made something in the sixth day that needed a new finishing act before the seventh day as the Text speaks then what can that finishing act else be but Adams Re-creation by the Promised Seed p. 35 Adam in his Innocency could not so well honour all his Creators as after his Fall and Re-creation p. 37 The Mystical as well as the Natural Creation was made and finished before the seventh day and therefore Adam and Eve were Re-created before the seventh day p. 39 The Creation of the Humane Nature of Christ was the perfection of the whole Creation in the latter part of the sixth day p. 39. 46 CHAP. IV. God could not said to keep a perfect Rest on the seventh day untill he had put out sundry opperations of his Eternal Providence for the finishing or perfecting of that work which he had made but mutably perfect in the fore-part of the sixth day p. 42 CHAP. V. This term which he had made in Gen. 2. 2. hath relation to the Creation of 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 ordaming 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 hiâ— 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 1 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-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 obsâ—rving 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 afire 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 equivalent p. 137 Q 7. Did not the Jews hold it lawful to do works of mercy or of present necessity upon the Sabbath day Answered Yes p. 139 A TABLE OF Some Scriptures that are Explaned or Illustrated in this first Treatise Genesis Chap. Vers Page 1 26 37 1 28 36 2 1 30 34 2 2 30 2 3 59 2 8 10 2 9 3 7 2 17 14 16 17 2 19 10 2 23 26 2 25 14 3 1 5 13 3 2 5 3 7 14 3 8 23 3 9 23 3 11 25 3 12 25 3 13 25 3 15 25 35 39 50 62 3 17 14 3 20 27 3 22 7 4 23 24 90 4 26 69 5 24 90 6 6 56 8 20 67 10 21 91 10 25 91 22 4 115 22 6 92 32 24 47 49
Paradise vers 8. 15. compared with Chap. 3. 23. 6 He describes the situation of that pleasant Garden of Paradise which God made for the place of their habitation as an addition to their happy condition by creation vers 8. c. but this is to be marked that Moses doth by the figure Hystâ—ron Proteron place their aboad in Paradise vers 8. c. before the creation of the woman which figure he useth very often in this Chapter and in the third Chapter 7 He shews the special use of two Trees above the rest by special names vers 9. 8 He shews that God gave Adam and Eve a twofold command concerning these two Trees The first was a positive command saying unto them in the singular number because of their Mariage-union Of every Tree of the Garden thou mayest eat but of that Tree which doth most concern the good of thy present condition I have named the Tree of life therefore in the first place eat of the Tree of life and thou shalt live for ever for by the name of it God did not onely shew the use of it but also he shewed them their duty concerning it verse 9. compared with Chapter 3. 22. Secondly By way of prohibition and commination God commanded them saying Eat not of the Tree of knowledge of good and evill for in the day thou eatest thereof thou shalt surely dye the death Gen. 2. 17. 9 Unto all these particulars in this order connexed together Moses doth immediately proceed to speak of Adams temptation by the Serpent Gen. 3. 1. and of his Fall Gen. 3. 6. And thus after this sort Moses doth adjoyn Adams fall fast to his Creation and seating in Paradise without making mention of any other matter that came between This Reason is further strengthned by the consent of sundry good Authors both ancient and latter Calvin saith in Gen. 3. 6. It may be gathered by the Narration of Moses That Adam and Eve did not long keep their Dignity which they had received for as soon as he had but said they were made making no mention of any other matter he passeth to shew the Fall Mr. Ainsworth also observeth in Gen. 3. 1. That mans fall and misery is immediately joyned to his creation and seating in Paradise Mr. Broughton also observeth in his Sinai-sight Tab. 1. That Moses joyneth mans Creation Triall Judgement and Promise to the same day before the woman was called Eve M. Broughton also in his shewing of corruptions in Religion p. 85. saith The first day in which Adam was made he disobeyed as all may see by the continued narration for Eve and for the Serpents Speech and Temptation and Judgement for Curse upon all the Earth The Hebrew Doctors also do generally hold that Adam fell on the day of his creation Mr. Broughton saith in Consent of Scripture that he never heard of any one of them that was of a contrary judgement and Mr. Ainsworth saith in Gen. 3. that the Hebrew Doctors hold that nothing in that Chapter was done after the sixth day of Creation and saith Maymony All our wise men do agree that this whole matter in Gen. 3. was done in the sixth day Rabbi Nathan doth make the story of the sixth day remarkable by joyning many things to the story of that day in sundry Rhetoricall expressions saying thus The same day that Adam was formed the same day that he was created the same day that his fashion was fashioned the same day that his mould was made the same day that his members were knit the same day that his veines were opened the same day that life was put into him the same day that he stood first upon his feet the same day that Eve was maried to him the same day that he gave names the same day that he entred into Paradise the same day that God gave him the Commandement the same day he disobeyed the same day he was driven out of Paradise Perkins on the Creed touching the time of Adams Fall saith The received opinion in former ages hath been that our first Parents fell the same day in which they were created and therefore Augustine writes That they stood but six hours and though we cannot determine the certain time yet in all likelihood saith he it was very short for after that Moses had set down the creation of man he presently without the interposition of any thing else comes immediately to the fall Irenaeus Contra Haere Lib. 1. speaking of the day of Adams Creation and Fall saith It is evident that the Lord obeying his Father suffered death in that day wherein Adam being disobedient unto God dyed for on the sixth day the day before the Sabbath was his Passion which was the sixth day of the Creation of the world when man was formed Chrysostome on Matth. saith That Adam and Eve in the sixth day of the first week which was the very same day of their creation were cast out of Paradise Divers other Divines both Greeks and Latines are concurrent in the same opinion many of which are also cited by Mr. Broughton in his Consent of Scripture where he citeth this as a common saying among them That in one day Adam was formed and deformed And so consequently from this Reason it follows that the Sabbath was not instituted in the time of Adams Innocency but after his Fall Reason 2. Adam fell the very first time that ever he eat any thing Adam fell in the day of his creation because he fell the very first time of his eating and therefore he fell on the day of his creation for in reason he would not abstain from eating longer than that day seeing variety of meat was created ready for him to eat and an appetite created to desire food And that he fell the very first time of eating it is evident First By the Devils Question and secondly By the Womans Answer 1 The Devil in the Serpent demandeth this Question of the woman Hath God said Ye shall not eat of every tree of the Garden Gen. 3. 1. mark how the Devils demand by way of Query is of a thing to come And indeed the Devill had not deserved the name of a subtil Serpent if he had demanded whether that might be done which had been done already 2 The Womans Answer to the Serpents Question runs still of a thing to come For the Woman said to the Serpent in Gen. 3. 2. We may eat or we shall eat so the Hebrew is of the fruit of the Trees of the Garden except of the fruit of the Tree which is in the midst of the Garden intimating saith Mr. Perkins on the Creed that as yet she had not eaten when the Devil tempted her and thus the Devills Question and the Womans Answer of a thing to come do both imply that as yet they had not tasted any part of the fruit of the Garden and doubtlesse Adam having variety of food set before him and a created appetite
man was so conceived and born but Jesus Christ alone whose conception was not by the ordinary way of generation between Man and Woman but by the mighty power of the Holy Ghost hence it follows 1. That the Serpent had seduced the Woman before she knew her Husband after the manner of all flesh And 2. Hence it follows That she was seduced in the very day of her creation Master Calvin saith If they had stood but a short time the See Calv. on Gen. 3. 6. Blessing of God had not been in vain for propagation And Paul may wel allude to Eves being deceived by the Serpent even whiles she was a Virgin for he writeth thus to the Corinthians I have espoused you to one Husband that I might present you a chast Virgin to Christ but I fear lest by any means that as the Serpent beguiled Eve so your minds should be corrupted 2 Corinth 11. 1 2. The Apostle compares the guiles of false Teachers to the guiles of Satan and he compares their sincere mindes as long as they kept fast to the Truth to the Virgin Eve for so long as they kept their mindes unpolluted with false Doctrin they were Virgin-like but as Eve the Virgin was beguiled and defiled by Satans fair but false Doctrin so the Apostle feared lest their minds should be corrupted by the fair though false Doctrin of their false Teachers from that plainesse that is towards Christ for the Tempter did tempt them by many seducing Teachers 1 Thessal 3. 5. and the Spirit saith the Apostle speaketh evidently that in the latter days namely in the days of the Gospel some should depart from the Faith giving heed to seducing Spirits and Doctrins of Devils 1 Timothy 4. 1. as the Virgin Eve once did Erasmus maketh this Comparison As Evah a Virgin married and undefiled beleeved the speech of the Serpent brought forth Disobedience and Death so many a Virgin married and undefiled beleeved the Angle brought forth Obedience and Life Conclusion Having proved hitherto by five Reasons that Adam fell in the day of his Creation it follows by good consequence That the Sabbath was not ordained in the time of Adams Innocency but after his Fall CHAP. II. Proving by three Reasons that Adam was Re-created in the very same day in which he was Created and Fell. 1. IT is evident to me that Adam was Re-created in the very self-same Reason 1. day in which he was created and fell by the order of Gods dealing with him immediately after his Fall For immediately after he had bitten of the forbidden fruit and was thereby dead in corruption and sin from the life of Gods Image in which he was created Then God of his rich mercy came to him in the * The cool or wind of the day means the Even tide as the Seventy translate it which begins at Mid-day for the Evening begins when the Sun begins to decline and then there doth usually arise a cooling wind called a Sea-turn which the God of nature hath ordained to cool the air in hot Countries cool or in the wind of the same day Gen. 3. 8. to confer with him and to enquire of him into what state and condition he had brought himself by eating of the forbidden fruit saying unto him by way of Query Adam Where art thou not in what particular place art thou as some ignorant persons do understand it for God was come to the very place where Adam was But into what case hast thou brought thy self by eating of the forbidden fruit And unto this searching Query Adam made a plain Answer saying in ver 10. I heard thy voyce walking in the Garden and I was afraid and because I was naked of thy Image in which I was created I hid my self This plain Answer of Adam doth imply two things 1 His fear of Gods wrath 2 The Reason of it 1 His fear of Gods wrath in these words I heard thy voyce walking in the Garden the word implies That it walked along by him like roaring Thunder among the trees of the Garden And with such a dreadfull voice Christ manifested himself to the Israelites when he gave the Law at Mount Sinai to awaken and over-aw their sinful consciences as Gen. 3. 8. compared with Ex. 19. 16. doth manifest and explain the matter and in this respect the dreadfull voice of Thunder is called Gods voice Psal 29. 3. And this dreadfull voice of God did so terrifie his guilty conscience that it forced Adam to say I heard thy voice walking like Thunder in the Garden and I was afraid for the guilt of his conscience told him that he had grievously transgressed against Gods positive command in eating of the forbidden fruit 2 He gives another reason why he hid himself among the trees of the Garden namely because I was naked both in body and soul of my created qualities and therefore I hid my self among the trees of the Garden And thus Adams conscience was convinced of his sin and terrified with Gods dreadfull voice of inquiry concerning his sin and guilt and thereupon he made a plain confession That he was afraid and that he hid himself because he was naked The Text runs thus in Gen. 3. 8. They heard the voice of the Lord God walking in the Garden in the cool or in the wind of the day And Adam and his wife hid themselves from the presence of the Lord God among the trees of the Garden vers 9. And the Lord God called unto Adam and said unto him Where are thou vers 10. And he said Who told thee that thou wast naked Hast thou eaten of the Tree whereof I commanded thee that thou shouldest not eat And by this searching Query Adam Where art thou Adam was convinced and terrified with the sense of his sin and with the dread of Gods wrath and when he saw that he could by no means escape it he made a plain confession of his sin and misery and that he hid himself because he was naked of Gods Image and subject to inordinate lusts and thereupon to shame and horror of conscience and in like sort it is said that Aaron made the people naked to their shame when he made a Molten Calf for them to worship as a God Exod. 32. 25. for by that sin God was departed from them and so they were made naked both of Gods graces and of Gods protection and the like is expressed in Rev. 3. 18. Rev. 16. 15. Ezek. 16. 22. Hos 2. 3. 2. Cor. 5. 3. God did purposely enter into a parly and communication with Adam that thereby he might prepare him for a Reconciliation saying to him in ver 11. Who told thee that thou art naked By this and the former searching Queries God was pleased to help Adam to search himself the more deeply and to affect him the more throughly with the sight of his sin and with the sense of his miserable spiritual death in sin because he intended
worship 2 Chr. 7. 16. 2 Chr. 30. 8. he did thereby command man to sanctifie it by performing every particular just as he commanded Solomon might not build the Temple after the fashion that he thought best but he must do it in all particulars as God commanded 1 King 9. 3. God did not leave any sanctified thing that did any way appertain either to the service of the Tabernacle or of the Temple neither to Moses discretion nor to Solomons wisdome but when God sanctified these places for his worship he commanded how and after what manner Heb. 9. 19. 21. every thing should be done Ex. 25. 8 9 10. Exod. 39. 42 43. Heb. 9. 19 21. 3 When God sanctified Cities of Refuge he did thereby command his people to sanctifie them it is said that they sanctified Kedesh in Galilee for a place of refuge Jos 20. 7. they did sanctifie it because God had commanded them to sanctifie it Deut. 19. 2. they might not sanctifie any City but by vertue of Gods command as it is expressed in Num. 35. 6 11. 4 When God sanctified Festival dayes or Festival Sabbaths he did thereby command the Sons of Israel to sanctifie them Lev. 23. and Jeroboam is branded as a wicked opposer of Gods sanctified Sabbaths because he commanded a standing Holy-day to the Lord of his own head 1 King 12. 32 33. From these and such like examples it follows that when God sanctified the seventh day he commanded Adam and Eve to sanctifie the seventh day in the use of such Ordinances as he was pleased to blesse the seventh day withall Jesus Christ did not leave the sanctifying of the seventh day to Adams discretion in an arbitrary way how much time he would set apart for Gods service but by sanctifying the seventh day God commanded Adam to set apart the whole day for his service in such publick and private duties he had blessed the Sabbath withall 2 The word Sanctified implies another command to faln When God sanctified the seventh day he did thereby command Adam to prepare himself for the better sanctifying of the seventh day Joel 2. 15. Adam namely to prepare himself to the sanctification of the Sabbath First By an outward And secondly By an inward preparation Sanctifie a Fast call a solemn Assembly Joel 1. 14. that is to say Prepare your selves to meet me in a day of publick Fasting as it is explained in Joel 2. 15. Blow the Trumpet in Zion Sanctifie a Fast Calla solemn Assembly that is to say Warn the people by a Trumpet to prepare themselves to sanctifie a Fast Joels three terms in vers 5. are all Synonima and do all imply that Gods people must prepare themselves for a day of Fasting First Outwardly by sanctifying or washing their bodies and garments And secondly Inwardly by true humiliation of soul and in this sense also God commanded Joshua to sanctifie the people against they came into his presence on the morrow Jos 7. 13. Now all that Joshua did to sanctifie the people was no more but to warn them by a Proclamation through the Camp which usually was attended with the sound of a Trumpet saying Sanctifie your selves it is as much as if he had said God hath commanded you to sanctifie your selves First Outwardly by washing And secondly by inward repentance against you come into his presence on the morrow So when God commanded Moses to sanctifie the people to hear the Law delivered at Mount Sinai Moses did no otherwise sanctifie them but by commanding the people to prepare themselves in a sanctified manner First By inward fear and reverence And secondly by outward washing and by abstinence from their wives two dayes together for their more reverent attention of Gods Law Exod 19. 10. Jos 3. 5. Exod. 3. 5. 1 Sam. 16. 5. Num. 11. 18. Exod. 19. 10. Jer 6 4. So in like sort when God said Sanctifie War it is a command to prepare for War Jer. 6. 4. Jer. 51. 28. From these and such like instances it follows That when God sanctified the first seventh day he commanded Adam and Eve for the more solemnity to prepare themselves for the sanctifying of the seventh day God having made a promise to them in the end of the sixth day that the Seed of the Woman should break the head of the Serpent he sanctified the next day for a Sabbath of rest because he had blessed it with Ordinances and thereby he did command Adam and Eve to prepare themselves against they came into his holy presence on the morrow for sin had desiled them and therefore they needed to prepare themselves not onely by outward washing but also inwardly by true repentance Act. 22. 16. 1 Pet. 3. 15. Es 29. 23. or else instead of receiving good by that blessing wherewith God had blessed the seventh day they might expect a curse at least an outward curse upon their bodies as it fell out upon Aarons Sons when they did not sanctifie the Lord in his worship according to his command the Lord struck them with present death saying I will be sanctified in all that come neer me Lev. 10. 3. and when some of Ephraim and Manasses did come to the sanctified Passeover in the dayes of Hezekiah God was displeased with them because they had not prepared themselves thereto according to the sanctified or commanded preparation of the Sanctuary but Hezekiah prayed for them and the Lord heard him and healed the people 2 Chr. 30 18 19 20. 2 I will speak a little more of the word Sanctified as it implies a command to fallen man to prepare himself to sanctify the seventh day for all sanctified things must be remembred by way of preparation before hand that so they may be done in due time and order or else God that is jealous of his sanctified things will be displeased And therefore one Reason why the word Remember was after added to the fourth Commadement was not to adde a new sense to that Command more than it had to Adam under the word Sanctified but to increase the charge of preparation with more vehemency which at the first was coâ—ched under the word Sanctified for now the people of God had forgotten the charge that was contained in the word Sanctified and therefore when Jesus Christ did give the fourth Commandement at Mount Sinai by the Ministery of Moses he added the word Remember saying Remember the Sabbath day to sanctifie it Exod. 20. 8. for about three Exod. 20. â— weeks before this as the time may be calculated by comparing Exod. 16. 1. with Exod. 19. 1. Christ Jesus by Moses had said thus to the people Tomorrow is the Rest of the Holy Sabbath unto the Exod. 16. 23 Lord Exod. 16. 23. Christ Jesus did not now speak these words to them by way of a first Institution of the Sabbath but by way of admonition to prepare themselves to observe it as a holy or sanctified day already commanded for how else did
Worship Arbitrary to particular Churches to appoint what day they please in the place of the seventh day as some unadvised Protestants do affirm I Have already shewed you that God blessed the seventh day and sanctified it because that in it he rested from all his works that belonged either to the heavenly or the earthly Host and that his finishing Act lay in this namely in ordaining the Seed of the Woman to break the Devils Head-plot and when that Head-plot was broken then God rested and was refreshed and then also he sanctified the outward rest of the seventh day to be a sign both of Gods rest and of Mans rest on the Seed of the Woman as soon therefore as the Seed of the Woman had broken the Devils Head-plot by his propitiatory sacrifice of Attonement the holy rest of the seventh day must cease as it was a type or sign of that which is now performed But yet withall I pray remember what I have said upon the word Sanctified namely that thereby God commanded fallen Man to set apart the seventh day for a double use 1. As the sanctified time of that Worship wherewith he had blessed the seventh day and 2. As a sanctified sign in this last respect the seventh day is abolished by the death of Christ but in the first respect namely as it was set apart for so much time to be imployed in the exercise of such Ordinances both publick and private as God had blessed the seventh day withall so it must continue namely the seventh part of time according to the days of the Week in a constant succession to the first seventh day to the end of the world And indeed the seventh part of time cannot bee translated to any other day of the Week but to the next day after the seventh day for if it had been translated to any other day God should have been a loser of his seventh part of sanctified time there would have been a vacuum in the revolution of the seventh part of time at least in the first translation of it to any other day but the first day of the Week and so the roundnesse of the seventh part of time would have been spoiled which must not be admitted for as God did not allow lesse than six parts of the Week for Mans civil imployments so neither will he have lesse time for his publick worship than he appointed at first Therefore it would have been a great dishonour to Christ who is made of God to be both the Lord of his Church and the Lord of the Sabbath if he had left the day of his publick Worship arbitrary to each particular Church to transferre it to what day they pleased A man may with as good reason affirm That Christ hath left the outward Form of his publick Worship arbitrary to each particular Church as affirm That he hath left the day of his publick Worship arbitrary there is as much reason for the one as for the other for Jesus Christ by his death hath made as much alteration in the second Commandement in respect of his outward Worship as in the fourth Commandement in respect of the change of the day Secondly the very order of the Ten Commandements doth plainly tell us that all Gods publick Worship which is fully comprehended in the second Commandement must have a publick day appointed by God himself for the constant exercise of his said publick Worship and consequently it follows that as soon as Christ had abolished the seventh day by his death he being the Lord of his Church and the Lord of the Sabbath must establish another certain day in the place of the seventh day to the end of the world without any intermission or losse of time The order of the four Commandements of the first Table lyes thus 1 The first Commandement doth injoyn us to worship the true God alone in Unity and Trinity with the whole inward man 2 The second Commandement doth injoyn us to worship the true God with all such outward worship as he had commanded at that present or should command afterwards 3 The third Commandement doth injoyn us to worship God in a holy manner both publickly and privately and with outward reverence as well as inward 4 The fourth Commandement doth injoyn us to observe the seventh day not onely as a sanctified sign but also as the sanctified time of that worship wherewith God had blessed the seventh day as soon therefore as Christ the Seed of the Woman had accomplished that work of breaking the Devills Head plot by his Propitiatory Sacrifice the seventh day in regard it was a sanctified sign must cease but as it was the sanctified time of Gods publick worship so it must not cease but it must still be continued or else Gods publick worship must suffer losse and confusion no other way can be found out by which the constant solemnity of Gods established worship may be continued but by translating the seventh day to the next day for by that means onely God shall still have the seventh part of time for his publick worship without interruption and by this means onely the twofold manner of sanctifying the seventh day doth attain its severall ends 2 Let it be a little further inquired into To what end did God command all his publick worship in the second Command and to what end did he command all his publick worship to be reverently performed in the third Command if the day of his publick worship in the fourth Command be wholly obliturated 3 Consider that the command of Christ is that all his publick worship must be done decently and in order 1 Cor. 14. and seeing he doth require that the meanest circumstances of his worship be done decently and in order no doubt but he hath taken order that the main things of his publick worship should be done decently and in order and that cannot be without some publick day be uniform But if Christ Jesus hath left the day of his publick worship arbitrary to his particular Churches they will hardly agree upon a way of decency especially in respect of the solemnity of time doubtlesse they will appoint several dayes of the week as every Church shall think best for their own conveniencies yea it may be that some particular Churches may grow so corrupt that they may think one day in a month sufficient and others may think one day in two or three months sufficient for Gods publick worship and who can prevent such disorders aâ— these if Jesus Christ hath not established a standing day There are some that professe Christianity that think that Jesus Christ hath not established a certain publick day in place of the seventh day and therefore they do still hold the Jewish Sabbath together with the Lords day As for example The Melchites or Syrians who are esteemed for number to be the greatest Sect of Christians in the Orient these do confound the day of Gods publick worship for they and the
expressed in the Greek Text but yet it must necessarily be understood as it appears by the consequence for the Apostle did glory of their willing mind to them of Maâ—edonia saying that Achaia in which Country the City of Corinth was seated was prepared A yeer ago and that their zeal provoked many 2 Cor. 9. 2. But how could the 2 Cor. 9. 2. Apostle have thus gloried of their zeal and of their willing mind to them of Macedonia if they had laid up something but once onely upon some one first day of the week and no more as some would have the Text to speak doubtlesse therefore they did lay aside something either every first day of the week or at least usually when they were met together for the exercise of Gods worship and in so doing their zeal was exemplary to provoke them of Macedonia to imitate their example and this is the rather to be beleeved because the Apostle doth still exhort them to perform that duty 2 Cor. 8. 10 11 12. I conclude therefore that though the word Every be not fully expressed in the Greek Text yet that it must necessarily be understood and therefore the Geneva Translation that puts it in is to be justified because it is according to the true sense of the place 2 Touching this phrase Let every one of you lay by him in store I dare not affirm that this is meant of laying up by the Deacons Collection but I rather think it was done by separating something by way of Vow for the use of the said poor in every one 's own hand which was as sure a course as if it had been put into the Box of the poor for in this phrase Let every one of you lay by him in store The Apostle doth Thalmudize as relating therein to a certain custome of the Jews in vowing something to the poor for the Hebrew Doctors say That Alms is comprehended in the general of Vows and therefore he that saith thus Lo this Shekel or this Shilling is an Alms he is bound to give it to the poor out of hand But if there be no poor present he is bound to separate it and to lay it Up till he find some poor See Ains in Deut. 23 21. The Apostâ—e Paul did lay this duty of Vowing uppon the Churches of Galatia Corinth and Macedonia namely That every one of them should separate something for the poor and lay it up on the first day of the week when they were met together for that day was a fitter day for that duty than any other day of the week And the Hebrew Doctors do adde this to their former speech That if a man had purposed to give such a quantity to the poor but in his heart onely he was bound to pay it 3 Hence it is evident That the first day of the week was by Christs Institution the day of publick Worship in place of the seventh day or else the Apostle would never have given direction to the Churches to separate something for the poor when they were met together on that day for the Apostle doth professe that in such matters he ordained nothing in the Church but what he received from the Lord 1 Cor. 11. 23. And that the things which he wrote unto them were the Commandements of the Lord 1 Cor. 14. 37. and therefore it follows that the Church of Corinth and 1 Cor. 11. 23. all other Christian Churches did usually meet together on this day by the special Command of Jesus Christ And seeing the Churches of Macedonia did contribute to the poor Saints of Jerusalem as well as the Churches of Achaia no doubt but Paul did order them to do it on every first day of the week answerable to the Rom. 15. 25 26 Churches of Galatia and Achaia Rom. 15. 25 26 27. And seeing Paul did observe the first day of the week to administer Act. 20. 7 the Lords Supper to the Church at Troas in Phrigia Act. 20. 7. It doth evidence that he was uniform in ordering all Christian Assemblies to be kept on that day for Troas was a neighbour Church to them of Galatia and therefore they kept the same day for Gods publick worship as they of Galatia and Achaia did Act. 16. 6 with Act. 18. 27. 5 A fiâ—th Reason that doth perswade me that Christ himself Reason 5. hath ordained his Resurrection-day for the day of his publick worship in the place of the seventh day is the hot contention that many beleeving Jews did make in Christian Churches about the observation of the Jewish Sabbath for many of the beleeving Jews were still zealous for the observation of Moses Laws and this contention of theirs doth strongly perswade me that all Christian Churches had laid aside the observation of the Jewish Sabbath and that they did now observe the first day of the week in the place of it as I shall more fully explain the matter in Chap. 15. My sixth Reason is taken from the title of the Lords day in Reason 6. Rev. 1. 10. This title is an evident proof to all men that Jesus Christ himself did ordain the day of his Resurrection in the place of the seventh day for John in his Epistle to the seven Churches of Asia doth name it the Lords day as if it were a day that was familiarly known to the said Churches though they were many miles distant from each other But if it had been a new title of a new day not yet familiarly known to them John would have described it to them by some circumstantial demonstration but in as much as he doth no more but barely name it the Lords day without any further description of it It argues that this day by this time at least was familiarly known and grown into frequent use and practise among all the Christian Churches of Asia for at this time John wrote to the seven Churches of Asia in the reign of Domitian the Emperor which was about four and fifty yeers after the death of Christ by this time I say the name of the Lords day was familiarly known among all the Churches of Asia even as the first day of the week was familiarly known long before this to the Churches of Achaia Galatia Phrigia and Macedonia and doubtlesse as these parts of the world so many others did know that Christ Jesus had ordained the first day of the week for his publick worship in the place of the seventh day And truly John might well call it the Lords day in a double respect 1 In relation to the day of his Resurrection because in it he arose from the dead as the Lord and Conqueror of Satans Head-plot Rom. 149. 2 Because He as the Lord of his Church and as the Lord of the Sabbath did ordain this day to be the day of his Publick Worship in the place of the seventh day to the end of the world And in both these senses David might well say This
to let any man to rule over them as Judges of their Christian liberty by inforcing and perswading their Consciences to the observation of Moses ceremonies seeing they were but shadows of something to come namely they were but shadows of somthing to be fulfilled by Christ for Christ the Body was already come in the place of them all yea saith the Apostle Let no man beguile you of your prize Col. 2. 18 20 namely of that precious liberty which Christ by his Death hath purchased for you from the bondage of Moses ceremonies v. 18. and then he passeth his sentence against the Authors of their disturbance saying They are but self-willed in humblenesse c. and then in ve 20. the Apostles conclude thus If ye be dead with Christ from the decrees of the world if you beleeve that Christ by his death hath ended decrees why as though yee lived in the world namely in the observation of Moses ceremonies which were composed but of worldly things and in that respect the Sanctuary is called a worldly Sanctuary Heb. 9. 1. Follow yee decrees c. That which I aym at by this discourse is this namely to declare that there were some beleeving Jews in the Church of Colosse that did earnestly contend not only for the observation of Moses ceremonies in general but also that did in particular contend for the observation of the Jewish Sabbath as the only commanded day of Gods publick Worship in Christian Churches and hence I infer that these beleeving Jews needed not to have contended so earnestly for the observation of the Jewish Sabbath if the Apostles had not laid the observation of it aside and required Christian Churches to observe the Lords Day for their Christian assemblies in the place of the seventh day Obj. 2. I conceive these beleeving Jews did not contend for the observation of the Jewish Sabbath as you think but for the observation of the other Festival Sabbaths against which only the Apostle doth speak Ans 1. If you will grant That the Apostle doth exhort the Church of Colosse not to submit their Consciences to the observation of their Festival Sabbaths then much more doth he exhort them not to submit their Consciences to the observation of their weekly Sabbaths or seventh day for the weekly Sabbath was a typical sign as well as their other Festival Sabbaths and therefore the death of Christ doth abolish them all alike 2 And more particularly I answer That Pauls meaning by the word Sabbaths in Col. 2. 16. doth not as I conceive point out Col. 2. 16 any other Sabbath but the seventh day only for Paul doth enumerate all the several sorts of their Holy-days under these three several expressions First saith he Let no man judge you in respect of a Holy-day Secondly Or of the New Moon Thirdly Or of the Sabbaths 1 Under the term Holy-day the Apostle doth comprehend their three yearly Holy-day Feasts for there are no other solemn commanded Holy-days in Moses except the New Moon and the ordinary Sabbath days and these are not included in the term Holy-day because they are distinguished and sorted out from them by other distinct terms neither doth the Apostle comprehend any human Holy-days in this number such as were sometimes commanded by their Sanedrim upon some special occasions as the days of Purim were Est 9. and as the day of Dedication was Job 10. 22. for these temporary Holy-days must Joh. 10. 22 not be Co-partners with the said yearly standing Holy-days of Moses neither do I think that the Apostle doth now forbid the observation of such occasional temporary Holy-days in Christian Churches but the Apostle doth out of all doubt dehort them from the observation of their three Festival Holy-days therefore by the term Holy-day which the Apostle distinguisheth from the two other sorts of Holy-days namely from the New Moon and from the Sabbath he must needs mean no other but the said three yearly Festival Holy-days 2 By the New Moon the Apostle means the first day of every New Moon which the Jews observed in all their Synagogues as a constant Holy-day for the hearing of Gods Word preached in all the costs of Israel Numb 28. 11. 2 King 4. 23. 3 Therefore the term Sabbaths must needs mean their weekly Sabbaths which some Christian Jews that still remained zealous for the Law did labour tooth and nayl to perswade the Church of Colosse to observe for the day of their publick Worship but the Apostle told them that all this Bill of Decrees Christ had wiped away by his death Col. 2. 14. Col. 2. 14 3 It is yet further evident that these three terms in Col. 2. 16. do fully comprehend all the Holy-dayes that are in Moses because Moses doth comprehend them all in three the like termes in Num. 10. 10. Ye shall sound an Alarm 1 In the day of your Gladnesse Num. 10. 10. And 2 In your Solemn Feasts And 3 In the beginning of your months Though these three termes are not placed in the same order that Paul doth his in Col. 2. 16. yet they must needs comprehend all the Ceremonial Sabbaths or Holy-dayes of Moses For first by the day of their Gladnesse Moses doth mean such a day of gladnesse as he doth distinguish from their Solemn Feasts and from their New Moons which distinction ought not to be sleighted And therefore Baal Hattarim understands it of the Sabbath day And indeed no day hath the preheminence of gladnesse to this day for it was first ordained to be a day of rest to God because he had established Adams happinesse and the Government of the whole Creation on the Promised Seed who had undertaken to break the Devils Head-plot and therefore he rested in the Mediator and was refreshed and it was a typical sign of faln mans resting on the Mediator for his Redemption from Satans Head-plot and therefore it was the first great day of gladnesse to faln Adam and therefore as I have formerly noted the seventh day is placed among the Festival Sabbaths in the first place as the chiefest day of gladnesse Lev. 23. 3. Lev. 23. 3. And indeed no other day can be meant by the day of gladnesse but the Sabbath or seventh day and the 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. 4 9 10 11. It is evident that all the solemn Holy-dayes in Moses 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 he 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 Antiochus 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 Docasticâ—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 Joh. 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 Sèed 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 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 fight 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 Io 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 by Christ 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 Exod. 16. 5. Exod. 35. 3. Scriptures with the consent of the Hebrew Doctors in Exod. 16. 5. and 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 Luke 14. 1. of a chief Pharisee Luke 14. 1. and at the same time the Pharisee 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 It is unlawfull to begin a Mariage upon the Sabbath day Lev. 23 8. new maried parties were maried before this day not on this day 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 fire 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 this Feast he found no fault with the act of Feasting but onely with some 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 aâ— 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 way 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 Qâ—est 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 Sabbaths yee shall keep 2 Because the Sabbath was a sanctified 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 Exod. 31. 14 5 it shall be put to dye the death ver 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 Wâ—osoever 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 â—er 5. and all that remaineth over lay it up for you as a reservation until the morrow Exod. 16. 23. Exod. 16 23 From this Scripture I think it is evident That the Jews were prohibited to kindle a fire upon the Sabbath Day neither
6 69 Exodus 16 5 130 16 23 77 148 134 16 27 28 77 19 10 76 20 2 83 20 8 60 77 20 11 31 82 22 2 139 22 30 110 23 10 11 12 81 24 8 83 29 30 86 31 13 84 124 132 31 14 15 84 124 133 31 17 31 56 80 84 32 25 25 34 21 138 35 3 130 132 Leviticus 4 6 86 8 11 86 8 33 86 112 15 13 14 112 16 14 87 22 27 110 23 3 126 63 130 141 23 15 16 104 25 4 93 113 Numbers 6 24 27 71 8 17 74 10 10 125 11 8 134 Deuteronomy 5 14 15 82 83 17 6 31 25 9 31 32 4 41 1 Chron. 24 13 40 2 Chron. 2 4 125 30 22 23 88 Neh. 8 18 112 Job 22 15 90 42 8 67 87 Psalms 8 6 44 24 1 36 24 10 36 44 49 12 20 20 104 30 31 56 110 3 36 109 118 24 109 Proverbs 28 13 68 30 1 49 30 18 19 49 Esar 7 14 48 49 53 10 92 56 4 6 109 65 18 48 66 23 109 Jeremy 6 4 76 31 22 47 Ezekiel 34 26 76 46 4 5 109 Daniel 8 14 35 9 26 27 98 Joel 2 15 75 Amos. 5 21 112 8 5 138 Malachy 1 11 100 Matthew 4 2 6 11 29 81 12 5 6 131 12 40 93 16 18 41 17 1 103 24 20 126 Mark 2 27 60 124 Luke 1 69 70 68 4 18 19 28 81 114 9 28 103 13 32 93 115 14 1 130 24 49 104 John 1 3 40 5 22 23 27 52 6 53 47 7 22 111 7 37 112 8 44 19 10 22 124 19 19 31 114 158 19 20 26 129 20 19 101 20 21 103 20 26 102 103 110 Acts. 1 12 141 2 1 102 3 21 68 6 14 98 129 7 15 98 7 47 98 7 55 98 10 28 120 15 5 24 116 120 15 21 122 16 3 117 120 17 4 118 18 17 118 19 9 118 20 7 117 21 20 116 120 21 21 28 120 21 24 117 24 5 120 28 22 121 Romans 3 23 16 5 13 52 15 25 26 107 1 Corinth 9 20 120 11 23 107 16 1 2 105 2 Corinth 9 2 106 11 1 2 22 Galatians 2 3 4 120 2 5 120 4 9 10 11 121 Ephesians 2 10 40 42 Colossians 1 15 40 44 2 14 26 2 15 26 2 16 17 123 2 18 20 123 Hebrews 1 3 36 1 6 50 2 10 44 2 14 20 21 4 4 31 4 10 93 4 3 9 10 80 81 5 5 46 7 12 99 8 13 122 9 10 99 9 14 65 9 19 21 74 10 10 12 14 87 11 5 90 11 19 92 115 12 23 112 James 1 1 120 2 21 115 1 Peter 4 19 41 2 Peter 2 5 90 3 13 40 Jude 14 15 90 Revelation 3 12 27 3 14 44 5 11 12 13 45 52 11 3 68 Errata in the first part of this Treatise Page 15. Line 32. presented read pretended Page 17. Line 36. it self blot out and read the light is substracted Page 19. Line 12. for the manner r. for the want of this knowledge Page 22. Line 22. so many r. so Mary Page 51. Line 15. of r. for mans Redemption Page 53. Line 13. instating r. installing him Page 59. Line 13. The word And is to be blotted our as superfluous THE PREFACE MAny do affirm that the Sabbath was ordained in the time of Adams Innocency But I shall endeavour to prove that it was not ordained till after Adams Fall and Recovery And this I shall endeavour to make evident by proving these two points I That Adam disobeyed and fell in the same sixth day in which he was created and made II That God did recover Adam by a new creation even in the same sixth day in which he was created and fell CHAP. I. Proving by five Reasons that Adam Fell in the day of his Creation Reason 1. MOses doth manifestly declare that Adam fell in the day of his Creation because he joyneth Because Moses joyneth Adams creation triall judgement promise to the same day the story of his Temptation and Fall in Chapter 3. close to his Creation and seating in Paradise in Chapter 2. without mentioning of any other matter to come between Object Here it may be objected that Moses doth first set down the story of Adams creation in Gen. 1. and then he doth set down the Institution of the Sabbath in the beginning of Gen. 2. 2 3. which is in order of time before the story of Adams Temptation and Fall in Chap. 3. Answ Though Moses doth place the Institution of the Sabbath in Gen. 2. 2 3 before the story of Adams fall yet it is evident that he doth place it there onely by the figure Hysteron Proteron not because he had done with the story of the Sixth day in the first Chapter but because that story being large he would first in a brief sort lay down the story of all the seven dayes of the week together which he doth from the beginning of Genesis to the end of the third verse of the second Chapter and then he returns again to speak of the story of the sixth day more at large and makes a larger Narration of the Creation and Fall of Adam from the seventh verse of the second Chapter to the end of the third Chapter with variety of inlargements more than was in the first Chapter for repetitions have usually many new additions and so in true Chronology and in the order of story the Institution of the Sabbath in Gen. 2. 2 3. must be placed at the end of Gen. 3. as I have after discussed the matter in that Text. And the method of Moses in this large story of the sixth day is very observable and lyes thus 1 He sheweth the Matter and Form of Adams Creation in Chap. 2. vers 7. but this he had omitted in Chap. 1. 2 He sheweth Adams Lordship over the creatures for God commanded all the beasts of the field and all the fowls of the air to present themselves before Adam as their Lord that he might name them with names defining their nature and that they might wait upon him as their Lord and Master into Paradise vers 19 20. but in a part of his Lordship he was restrained because God did prohibit him the tree of knowledge of good and evill 3 He shews the matter and manner of the Womans creation of Adams Rib vers 18. which he had omitted in Chap. 1. and it is placed in Chap. 2. vers 18. by the figure Hysteron Proteron because there was not to be found among all the other creatures that were brought before Adam a meet helper for Adam vers 20. she was the last sort of all the visible creatures of this world 4 God brings the woman to the man and joyns them together in Mariage as a meet helper for him vers 22. This was omitted in Chap. 1. 5 He shews that the place of their creation was without the borders of
to eat he would not abstain from eating longer than the day of his creation seeing the purest nature craves daily food as we may see by our Saviours hungring and by all new-born creatures neither was Adam necessitated to fast for want of food for variety of food was set before him and free liberty to eat thereof vers 16. neither was Adams appetite hindred through any infirmity of nature for as God had created variety of food for their eating so doubtlesse he created a true naturall appetite in them to desire food at the first convenient opportunity though their appetite was not irregular and painful to them as ours is to us And doubtlesse the devill was not ignorant that Adam and Eve had a true naturall appetite to desire food and therefore without any delay he fitted his temptation suitable to their natural appetite and the like crafty policie he used to our Saviour when he was an hungry and because there was no meat prepared for him in a readinesse as there was for Adam he fitted his temptation thereafter saying If thou be the Son of God make this stone bread Mat. 4. So then it appears by this reason that Adam would not forbear eating longer than the day of his creation and it appears by the Devils Question and the Womans Answer that as yet they had eaten no fruit till they had eaten of the forbidden fruit and therefore it follows First That Adam fell in the day of his creation And secondly that the Sabbath was not ordained in the time of Adams innocency but after his fall Because Adam being created after God in wisdom would not in wisdom have omiâ—ted to have eaten of the tree of life in the very day of his creation if the devil had not first circum vented him by the unseen subtilty of his temptation Reason 3. Adam and Eve being created after the image of God in Wisdom had not deserved the description of being made wise according to Gods Image if the devill had left them but one day to the freedome of their own will if they had not made choice to eat of the Tree of life in the first place First seeing God had commanded them to eat freely of every Tree of the Garden verse 16. And secondly seeing God had commended unto them the Tree of life by name for by the special name of it God did teach them to prefer it before all the other trees in the Garden for their best good And it is evident from Gods threatning in Gen. 2. 17. that seeing man must dye if he disobeyed by eating the forbidden fruit that Gods * See Mr. Ball on the Covenant p. 6. Covenant was with Adam for life if he had but first eaten of the Tree of life and this is manifest by the name of the Tree in vers 9. compared with Gods Irony in Chapter 3. 22. for by the name of it God shewed him what operation it had by vertue of his Covenant And Mr. Burges in Vindicialegis lect 13. vindicâ—ae faederis by Mr. Blake and Ordinance Therefore if the Devill had let Adam and Eve alone but one whole day to the liberty and freedome of their own created wisdome doubtlesse they would both in wisdome and in obedience to Gods command and to Gods commendation of the Tree of life for their best good have eaten of the Tree of life in the first place as the chiefest and best food for it tended directly to the confirmation of them not onely in their present but also in their future happy condition And this the Devill knew right well and therefore he knew that unlesse he could by his subtill head-plot circumvent Adam and Eve by inticing them to eat of the Tree of knowledge of good and evill before they did eat of the Tree of life that he could never afterwards beguile them by any temptation whatsoever And it is also evident that Adam did well enough know the excellent use of the Tree of life by the name of it vers 9. as it appears by the speech of the blessed Trinity in Gen. 3. 22. Behold say they the man is become as one of VS to know good and evill and now lest he put forth his hand and take also of the Tree of life and eat and live for ever This speech of the blessed Trinity though it be spoken by way of Irony to Adam after his fall yet it implieth that Adam and Eve knew that if they had but eaten of the Tree of life in their innocency they had been confirmed in their present perfect condition for ever but now being fallen God doth mock their conceit as vain to think so for a modest Irony hath alwayes a contrary meaning to that which is spoken and the scope of such an Irony is to expresse a just reprehension of some sin as it may be observed in Judges 10. 14. 1 King 22. 15. 1 King 8. 27. And because the Tree of life had that vertue in it at first by Gods Covenant and Ordinance Therefore by way of comparison thereto Christ is now called the Tree of Life Rev. 2. 7. That whosoever beleeveth on him or feedeth by faith on his death and expiatory sacrifice or sacrifices of Attonement by which he hath broken the Devils head-plot he shall never perish but have everlasting life Reason 4. The Devil had not deserved or merited the name of a Because the Devil had not deserved the name of a subtill Serpent if he had left Adam at liberty to eat of the Tree of life but one whole day together subtil Serpent if he had not by his subtil and guileful head-plot circumvented Adam to make him eat of the forbidden fruit in the very first place even in the day of his creation before he left him at liberty to eat of any other fruit of the Garden For the cralty Devil in the subtil Serpent knew well enough that if he had but left Adam and Eve to the liberty of their own choice but one whole day together they would in wisdom and in obedience to Gods command that had commanded them to eat of every Tree and in relation to Gods commendation of the Tree of life above the rest of the fruit of the Garden have eaten of that Tree in the first place and then the Devill knew well enough by the name of that Tree that if Adam and Eve had but first eaten of that fruit he had been confirmed in his happy condition for ever and that he could not have been circumvented by any temptation whatsoever afterwards This subtil and guileful head-plot of the Devil lay not onely in the hiddennesse and unseen danger of his temptation but also in the speedinesse of the execution of it for if it had not been speedily put in execution the then unseen danger had been prevented by Adams wisdome in eating of the Tree of life in the first place But the Devil was so speedy in the transaction of
commands only for he knew that she was not so perfect in the knowledge of those things by Creation as she was in all Moral things he knew that the Woman was ignorant as yet of the positive Law that was given to the Angels to attend upon them as the visible Creatures were for they being Spirits their motions and actions were not subject to be discerned by bodily senses and in that respect also Eve was ignorant of their disobedience and fall and she was also ignorant that they had obtained leave of God to tempt her about the Tree of Knowledge which was a thing indifferent in its own nature to be eaten or refused but if the Woman had but known of these things then her Moral and Natural wisdome would have fortified her will against all Satans temptations whatsoever for we see by the example of Christ that when the Devil did perswade him by Peters tongue to pitty himself and not to go to Ierusalem to suffer then Christ could not be deceived by his perswasions because he knew that Peters tongue was acted by Satan and therefore hee said unto Peter Get thee behind me Satan thou art an offence unto me Mat. 16. 23. but for the manner of this knowledge the Woman could not call this Angel Satan and therefore she could not resist so stedfastly as else doubtless she would have done yea if the Angels that fell had but known of Mans glory by Gods election in Christ they would not have refused to serve man for in this manner the Apostle doth reason about the Sin of the Princes of this World had they but known saith he of the hidden Wisdom of God which he ordained before the world unto our glory they would not have Crucified the Lord of glory 2 Cor. 2. 7 8. so I may say of the Womans Fall if she had but known of the fall of Angels she would not have been deceived by the Serpent But because the Woman was ignorant of those positive Secrets and God was pleased not to reveal them to her as yet she was deceived and then she was easily made Satans Instrument to deceive her Husband and then they did experimentally know that some of the Angels were faln and that they had leave of God to tempt them and that the Devil was a Liar and a Murtherer from the beginning Joh. 8. 44. The Syriack on the word Beginning is Men Bresbith that is by all Rabbins within the days of Creation and saith Mr. Perkins Our Saviour calls See Perkins on the Creed the Devil a Man-slayer from the beginning not from the beginning of the Creation or of Time but of Man and seeing saith he it is the nature of the Devil to shew his malice against Man without ceasing no doubt but he took the first occasion that might possible be had to bring man to the same Damnation with himself And why is the Devil said to go up and down or to walk about seeking whom he may devour like a roaring Lion but to express his speedy diligence in his first temptation as well as in his after temptations 1 Pet. 5. 8. And why is the Devil called the Old Serpent Revel 12. but from his ancient deceiving of the understanding and will of our first Parents And why is he said to have the power of Death Heb. 2. 14. but from his first prevailing temptation in prevailing with our first Parents to eat of the forbidden Fruit. Why is hee called the subtile Serpent Gen. 3. 1. but from his subtilty in deceiving Eve while she was a Virgin 2 Cor. 11. 3. And thus Adam in Honour Created after Gods Image understood not for as yet he understood not that any of the Angels were become Devils or that they spake with the tongue of the Serpent he was like the Beasts that perish Psal 49. 20. Adam did not lodge a night in Honour Psal 49. 12. for hee was deprived of the glorious Image of God namely of his Moral and Natural perfections before night came Theophilact saith As man was formed the sixth day and did eat of the forbidden Fruit at the sixth hour so Christ healing the Fall was fastned to the Tree the sixth day and the sixth hour Austin also is of opinion that Adam stood in his innocency but six hours only From all this Discourse in this reason though it be long because I have interlaced several collateral considerations yet I hope profitable to the understanding of the weaker sort this Conclusion follows That the Devil had not deserved the name of a subtile Serpent if he had not presently and without delay namely as soon as Adam had received the Commandement to eat of all the Trees in the Garden and of the Tree of Life above the rest brought him by his subtilty to eat of the Tree of Knowledge of good and Evil in the first place before he had so much liberty as to go first to the Tree of Life for the Devil knew that if Adam had had but a little time free from his temptation his created Wisdome was such that he would have eaten of the Tree of Life in the first place and then the Devil had not deserved the name of a subtile Serpent but because the Devil by his speedy subtilty brought our first Parents to eat of the forbidden Fruit in the first place before they had liberty in the day of their Creation to eat of the Tree of Life therefore it follows 1 That the Devil hath justly deserved the name of a subtile Serpent 2 Hence it also follows that the Sabbath was not ordained in the time of Adams innocency but after his Fall Reas 5. Adam fell in the day of his Creation because he fell The Woman fell while she was a Virgin therefore Adam fell in the day of his Creation while the Woman was a Virgin namely before he knew her after the manner of all flesh If Adam and Eve had slept but one night together in their innocency doubtlesse in wisdome they would not have omitted the act of Generation 1 Because the desire of begetting Children to increase the kinde is not only something Natural but it is the most natural thing in the world 2 And more especially because it was laid upon him by God as a necessary duty for God inforced his obedience to that act by an expresse command saying Be fruitfull and multiply and fill the earth Gen. 1. 28. Hence it follows 1 That they would not have omitted the act of Generation as soon as they had a fit opportunity which they should have had if they had slept but one night together in their innocency 2 If they had but once done the act it would doubtless have taken effect for God had promised to bless it and to make it powerful there cannot be any barreness in innocency and then Adam should have begotten and Eve should have conceived their first-born Cain without sin But the Scripture doth tell us that never any
without any further care what becomes of them for God is a faithful Creator that will not let his Creation go to ruine Thus we see that Adam and Eve were twice Created in one day 1. They were made perfect but yet mutable in the former part of the sixth day as it appeared for presently by the sleight of Satan they lost their first Created perfections 2. God did Re-create them with supernatural perfections by the promised Seed in the end of the same day and this Creation was permanent because it was a Creation of God in Christ Jesus Eph. 2. 10. and because Christ undertook to make all perfect therefore God rewarded Christ for this his work for at the same time the Lord put the whole Creation in subjection under the feet of Christ and when all this was done then the whole Creation was perfect and intire lacking nothing and therefore Gods rest on the Seventh Day was a perfect rest But if God had kept his rest on the Seventh day whiles Adam had stood in his mutable condition as some Expositors would have him to do then Gods rest especially on the first Sabbath had stood but upon a ticklish and litigious foundation CHAP. IV. That this Sentence Before the Seventh Day God had finished the Work that he had made doth imply That God by his Eternal Counsel and Providence as the efficient cause had contrived to put out sundry opperations of his Eternal Providence in the sixth day for the finishing or perfect seâ—ling of all that Work which he had made but mutably perfect at first before he could keep a perfect rest on the Seventh Day God did put out sundry operations of his eternal providence in the sixth day for the finishing of that work which he had created but mutably perfect before he could be said to keep a perfect rest on the seventh day The reason why God made Angels but mutably perfect at first was that they might fall and so might become the instrument of Mans fall BY the event of things now made known unto us we may in some sort see into the Plat-form of Gods eternal Providence how he had contrived to finish or perfect that Work that at the first he had made and created but mutably perfect before he could keep the Seventh Day as a day of perfect rest If God by his eternal Counsel and Providence had not contrived to make Angels mutably perfect as well as Man then Angels had not despised to attend upon Adam and Eve into Paradise as their charge was and then Angels had not become Devils and then Man had not been tempted by Satan and then man had not fallen and then God had fore-ordained a Mediator in vain Therefore that God might make his Free grace glorious to fallen Man and that he might make the Mediator glorious to the Souls of the Elect he made Adam at the first but mutably perfect that so he might fall and that so he might take occasion thereby to convince him and humble him in the fight of his sin and misery and that so he might take occasion thereby to reveal unto his Soul the way of eternal Salvation by the Seed of the Woman And for the more speedy effecting of all this he did by his eternal Counsel and Providence appoint his heavenly Angels as wel as his terrestrial Creatures to attend upon Adam and Eve into Paradise for he fore-knew that if he did but give his heavenly Angels charge to attend upon earthly Man with other earthly Creatures into Paradise that many Legions of them would despise Man in comparison of themselves and would neglect their charge that so in Justice God might deprive them of their pure Natural qualities and then he knew that they would become an envious company against the glory of Man and that they would agree together in one deep Head-plot altogether unseen to Man to seduce him and perswade him to eat of the forbidden Fruit that so they might be brought into the same Spiritual death with themselves and by this speedy Head-plot of theirs they made account not only to corrupt Adam and Eve but also to destroy the whole Generation of all Mankind But God that was wise in Counsel and wonderful in Working who worketh all things after the Counsel of his own Wil Eph. 1. 11. had contrived how to break this Head-plot of the Devil in peeces by the Seed of the Woman this Divine Head-plot the Angels that fell knew not of for if they had but known it then they would not have refused to attend upon Adam and Eve into Paradise and thus God by his eternal Counsel and Providence had contrived how to make this Head-plot of the Devil to be an occasion to declare his goodness to fallen Man both the goodness of Justice and the goodness of Mercy by making the Person and office of the Mediator better known and more admired and honoured of fallen Man than if Adam had stood still in his innocency As soon therefore as Adam was fallen God took occasion thereby to introduce the Mediator into his Priestly Office virtually that so he might reconcile and redeem Man and put him into a better estate again than he had by his first Creation and that thereby God might put all the rest of his Creation under the Government of Christ as the true Lord and proper Heir of all things for all things were created for him Col. I. 16. or else if he had not restrained sin and been pre-ordained to bee the Heir of all things and to be ready at hand to take the Government of all upon him at Adams Fall the whole Creation had been instantly confounded by a general Rebellion and by a total Disorder which was the main thing that the Devil aimed at in his Head-plot but it was prevented because he had ordained Christ to be the right Heir of all to undertake the Government of all at the very instant of Adams Fall and so his Mercy is over all his Works as the Hen is over her Chickens Psa 145. From the Premises I reason thus The whole Creation was made at first for that very end for which it now serveth Psal 119. 91. But now all the whole Creation serveth to the honour of the Mediator for God hath laid the Government of the whole Creation upon his Shoulders Es 9. 6 7. and hath given him dominion over the Works of his hands and hath put all things under his feet Psal 8. 6. 1 Cor. 15. 24. to 28. and in that hee hath put all things in subjection under him he left nothing that should not be subject to him Hebr. 2. 8. Therefore God had fore-ordained the Mediator to restrain the violence of corrupted Nature and to take upon him the right of Government as the right Heir of all things even from the first moment of Mans Fall for all things were created for him Col. 1. 16. and therefore God could not keep a Sabbath of rest
the Re-creating of faln Adam and Eve 6 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 Reâ—creation by the Promised Seed CHAP. VII Proving that Gods rest on the soventh Day was such 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 therfore 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 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 establised 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 be hold the Works of God and to behold his eternal Power and God head in the Creation this 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 Mediâ—tor 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 all his Creation till he had re-created Adam and setled him and all the rest of the Creation upon the Rock Christ and in this respect God doth often complain of Mans sin as a heavie burden to his Soul Amos 5. 2 13 Es 1. 14. And as the sin of the old World did grieve God to the heart Gen. 6. 6. so no doubt but Adams sin above any other sin did grieve him to his heart untill God had re-created Adam and Eve by the promised Seed and put the whole Creation under his government and then God rested the seventh day and was refreshed that is to say the grief of his heart which fell upon him in the sixth day by reason of Adams sin was removed from him
day famous in three regards 1 Because God did blesse it with many Spiritual Ordinances above all the other fix dayes for mans best good 2 Because God did sanctifie it as so much time for the solemnity of his publick worship for ever 3 Because God did ordain it as a sanctified type or sign of fallen mans resting on the Seed of the Woman for the breaking of the Devils Head-plot Il. God doth often use the number seven in an honourable memoâ—ial of the first famous seventh day 1 God hath contrived many of the Typical Ceremonies of our Redemption to be numbred by seven in an honourable respect to the first famous seventh day 2 He hath marked out many holy men of speciall note by the number seven in an honourable remembrance of the first famous seventh day 3 He hath framed many parts of the Scripture Chronologie to the number seven in an honourable remembrance of the first famous seventh day 1 I will begin to open the first touching the Typical Ceremonies 1 The typical Ceremonies of our Redemption are often numbred by Seven in an honourable memorial of the first famous seventh day Lev 8. 33. 35. Lev. 29. 30. of our Redemption Seven dayes were appointed for the consecration of the Priests into their Priestly office Exod. 29. 30. in all which seven dayes they must abide at the door of the Tabernacle night and day to keep the watches of the Lord that no defilement might befall them or the Sanctuary Lev. 8. 33 35. And the chief reason why their Consecration must last seven dayes was because the Sabbath which was ordained as a typical sign of our sanctification by Christ might passe over them in that space and therefore the Hebrew Doctors say of this action Great is the Sabbath for the High Priest entreth not upon his service after he is anointed untill the Sabbath do passe over him And also from these seven dayes of their Consecration the Hebrew Dectors did gather That the High Priest must be separated from his house before he might do the service of the day of Attonement seven dayes every yeer See Ains in the said places 2 The Altar was seven times sprinkled with oyl when it was consecrated to be a type of the Mediators anointing When he should make his soul a sacrifice for our sins Lev. 8. 11. Lev. 8. 11. 3 The blood of the Sin-offering which the High Priest offered must be sprinkled seven times before Jehovah for Attonement Lev. 4. 6. Lev. 4. 6. And on the day of Attonement he sprinkled the blood of Attonement seven times before the Mercy-seat Lev. 16. 14. Lev. 16. 14. and seven times upon the Altar Lev. 16. 19. This seven-fold sprinkling of the blood of Attonement did type out the perfect Attonement that the Seed of the Woman should one day make for all the true Israel of God by his propitiatory Sacrifice of Attonement and therefore it was offered but once for all because Heb. 10. 10 12 14. it was perfect at once Heb. 10. 10 12 14. 4 The number of seven Sacrifices was often used as a typical number that God did much delight in no doubt in relation to the first famous seventh day As for example When David did fetch the Ark of the Covenant of the Lord from the house of Obâ—d Edom they offered seven Bullocks and seven Rams because the Lord inabled the Levites to bear the Ark 1 Chr. 15. 26. And when Hezekiah caused the Levites to cleanse the Temple then he together with the Princes brought seven Bullocks and seven Rams and seven Lambs and seven He-goats for a Sin-offering 2 Chr. 29. 21. In like manner Jobs three friends brought unto Job as the Priest in those dayes seven Bullocks and seven Rams for a Burnt-offering Job 42. 8. Job 42. 8. And in the New Jerusalem the Prince shall offer in the dayes of unleavened-bread seven Ballocks and seven Rams without blemish daily at the time of the seven dayes Ezek. 45. 23. And Balaam in imitation of such customes and in imitation of the first famous seventh day which doubtlesse was famous a long time among the Heathens he caused Balack to build seven Altars and to prepare seven Bullocks Num. 23. 1. 5 In cleansing of Lepers the Priest must sprinkle them seven times with water wherein the blood of the Bird that was slain was mixed Lev. 14. 7. and seven times with oyl before the Lord vers 16. 51. 6 Elisha the Prophet bad Naaman to wash seven times in Jordan and then he should be cleansed of his Leprosie 1 King 5. 10 14. 7 God allotted seven dayes for the time of Purification from sundry kinds of uncleanesse 1 The Woman in child-bed must be seven dayes separated from the company of her husband for a Man-child just as long as she was separated in the time of her menstruousnesse and twice seven dayes for a female Lev. 12 2. Lev. 15. 19. 2 He that touched a dead man must be unclean seven dayes before he could be purified 8 God ordained every seventh yeer to be a Sabbath of Rest in the land of Canaan after that Joshua had given the people rest in the seventh year of his reign and when seven times seven yeers were compleat then began the Jubilee with the fiftieth yeer Lev. 25. 4 8. 20. 9. The Lord ordained seven sorts of Festivial Sabbaths besides the seventh day as they may be counted in Lev 23. and the Feast of Unleavened bread was a Feast of seven dayes and the seventh month was famous above other months because it had most Festival Sabbaths in it and in the seventh month Solomon kept the Feast of the Dedication of the Temple seven dayes and seven dayes I King 8. 2. 65. and Hezekiah took order because of the general uncleannesse of the Priests and of the greater number of the people in the first month that the Feast of Unleavened bread should be put off unto the fourteenth day of the second month and then after they had kept the Feast seven dayes the whole assembly took counsel to keep it other seven dayes not with another Paschal Lamb but onely with voluntary Peace-offerings and by this means they kept that Feast of Unleavened-bread seven dayes and seven dayes with joy 2 Chr. 30. 22 23. 2 Chr. 30. 22 23. 10 God honoured the seventh day by instructing Joshua how to subdue the City Jericho by the divine art of Seven he directed him to compasse about the City seven dayes with the Ark of Gods presence and seven Priests must go before the Ark having seven Trumpets made of seven Rams horns and on the seventh day they must compasse the City seven times and at the seventh time the seven Priests must blow with their seven Trumpets and then the wall of the City should fall down flat Jos 6 4 5. This divine Miracle by the number seven was doubtlesse so done in honor of the first famous seventh day wherein God rested from
Maronites their neighbours do observe the Jewish Sabbath as solemnly as the Lords day See Brerewood in his Inquiries p. 129. And the Habbissines of Ethiopia who are another large Territory of Christians they also do reverence the Jewish Sabbath equal to the Lords day See Brerewood p. 155. But blessed be God that hath given the Churches of Europe a cleerer understanding of his will touching the day of his publick worship and yet notwithstanding it is also much to be lamented that some Christians do not onely hold the seventh day to be abolished but also that Christ Jesus hath not established any publick day in the place of the old But let me reason a little further Can any man that is well acquainted with the order of the Commandements of the first Table think that Christ who blessed the seventh day with several Ordinances for the good of faln man and that sanctified that day for the exercise of the said Ordinances should now obliturate that Commandement and sanctifie no day at all for the exercise of his said Ordinances Can any man think that Christ should now after his death be so far unlike to his first pattern Surely me thinks none should be so inconsiderate The holy Rest of the seventh day as it was a typical sign so I grant it to be abolished but not without any other in the place of it but by way of exchange for the next day And this the blessed Martyr Stephen doth explain to be the truth for when he was accused for affirming that Jesus of Nazareth should destroy the holy place and change the Customes that Moses had delivered Act 6. 14. unto them Act. 6. 14. his false witnesses did affirm this word Change against Stephen as if it had been an odious herefie to say so but how doth Stephen answer to this Accusation Doth he deny it No he doth acknowledge it to be a truth in it self and therefore in his Oration to the High Synedrion he doth confirm this to be a truth by saying thus to them Solomon built him a house Howbeit the most High dwelleth not in Temples made with hands as saith the Prophet in Es 66. 1. What house will ye build for me saith the Lord or what place is it that I should rest in Hath not my hand made all these things Act. 7. 47. to 50. with these words Stephen doth Act. 7. 47. conclude his Oration In these words he doth reprove the High Synedrion because of their obstinate opposing the former Doctrine for his Doctrine tended to prove that God would not rest locally in a Temple made with mans hands and so consequently not in any other outward signs implying that God would onely rest in Christ the true Temple whom they had slain His false accusers did repeat though at unawares and as it Dâ—n 9. 26 27. were translate the words of the Angel Gabriel in Dan. 9. 26 27. namely that the Messiah should by his death destroy the City and Sanctuary and cause Sacrifice and Oblation to cease and this very thing in true effect Stephen had taught namely that Jesus of Nazareth should destroy the holy place and change the Customes that Moses had delivered and so consequently change the Sabbath and the Lord from heaven did justifie Stephen for this speech even in the face of the High Synedrion for as he looked stedfastly into heaven he saw the glory of God and Jesus standing at the right hand of God And as he avouched this before them all Act. 7. 55 56. they that sate in the Council looked Act. 6 15. Act. 7 55. stedfastly on him and saw his face as the face of an Angel Act. 6. 15. And this doth evince that as Stephen did justifie his Doctrine by the words of the Angel Gabriel so God did justifie him by making his face to shine before the Council as the countenance of the Angel Gabriel by which miraculous glory in his countenance the Council might have seen that his Doctrine was warranted by the words of the Angel Gabriel Stephen affirmed that which his false witnesses affirmed against him as a blasphemous thing that Jesus of Nazaret should change the Customes of Moses Hence I reason thus If Jesus should do it then he did not leave it to be done in an arbitrary way by the discretion of particular Churches But Jesus himself did it Mark the phrase of speaking Jesus of Nazaret shall change the That Christ Jesus made three main changes in the ten Commandements Customes of Moses And it is also observable that Jesus of Nazaret did make three main changes in the ten Commandements two in the outward form of his publick worship contained in the second Commandement and one touching the day of his publick worship in the fourth Commandement 1 He changed Circumcision and all typical purifyings which were commanded in the second Commandement into the Sacramental Seal of Baptism 2 He changed the Passeover and all typical Sacrifices which were also commanded in the second Commandement into the Sacramental Seal of the Lords Supper 3 He changed the seventh day as it was a typical sign by translating it to the first day of the week wherein Christ rose as a Lord and Conqueror of Satans Head-plot for the day of his publick worship as the seventh day was at first And the Apostle Paul doth reason much after the same manner as Stephen did If saith he the Priesthood be changed there must Heb. 7. 12. of necessity be a change of the Law Heb. 7. 12. but the Priesthood is changed for Christ was not of the Tribe of Levie but of Judah neither was he made a High-priest by man according to the Law of the carnal Commandement but by God after the power of endlesse life therefore Christ did not leave it to the power of his particular Churches to change the Ordinances of Moses but he had power from God to do it He taketh away the first that he Heb. 9. 10. might establish the second Heb. 9. 10. that is to say Christ onely had power to take away Sacrifices and all the other Customes of Moses that so he might ratifie his own Sacrifice in the place of them all and therefore for the memorial of his Sacrifice he hath now ordained two Sacramental Seals which he hath annexed to the preaching of his Gospel the one he hath appointed as a Sacrament of initiation to his Church and the other as a Sacrament of confirmation to all beleevers And therefore Christ Jesus hath not now tyed his publick worship neither to typical persons nor to typical places nor to typical dayes and times for by his death he hath ended all the Types of his Death and he hath changed the Priest-hood of Levie into the number of the Elect Jer. 33. 18 21 22. and the typical place of his worship into particular Churches and into godly hearts saying In every place Incense Mal. 1. 11. shall bâ— offered to my Name
Mal. 1. 11. Joh. 4. 23. Act. 10. 35. And thirdly he hath changed all the typical Sabbaths of Moses into the Lords day for though the Sabbath was first given to Adam the very next day after his Creation and Fall yet as the holy rest of it was a typical sign so it must be reckoned among the Customes of Moses as well as Circumcision was for though at the first Circumcision was given to Abraham long before Moses yet it is reckoned among the Customes of Moses because he wrote first of it as it was a typical sign So in like fort though the Sabbath was first given to Adam as a typical sign yet it is reckoned among the Customes of Moses because he first wrote of it as a typical sign Exod. 31. 13. c. and also Moses doth reckon it among all the other Festival Sabbaths in Lev 23. therefore it must be abolished by the death of Christ as well as all the other typical Customes of Moses by changing it into the Lords day Col. 2. 16 17. Gal. 4. 10. Act. 21. 21. Conclusion from the Premises That it is not in the power of any particular Chuâ—ch or Churches to make this change Christ onely hath power to do it and he hath done it as he is the Lord of the Sabbath and the Lord of his Church and that day cannot be altered by any Church or State to the worlds end CHAP. XIV Proving by several other particular grounds That Christ himself did appoint the day of his Resurrection in the place of the seventh day for the exercise of his publick worship 1 I Do not mean that Christ left the day of his publick worship Reason 1. to the discretion of his Apostles to appoint what day they thought good in place of the seventh day though their appointment had been a sufficient warrant for us knowing by what spirit they were guided but my meaning is that Christ himself did appoint the day and therefore in the day of his Resurrection he did use means to assemble his Disciples together that he might meet with them and declare unto them the things that appâ—rtained to the Kingdome of God he first appeared to Mary Magdalen and at her second coming to his Sepulchre he bid her tell his Disciples that He was risen from the dead Joh. 20. 17. 18. Then he appeared unto two of his Disciples as they went from Jerusalem to Emaus Luke 24. and he proved his Resurrection to them from the Scriptures and opened their understandings to understand what he said and this he did to draw them back again to the rest of the Disciples partly that they might testifie the certainty of his Resurrection and partly that they might not be absent from the Assembly when he should come unto them to instruct them further concerning his Death and Resurrection And at that Assembly he also opened their understandings that they might understand the Scriptures which he alleged for he said â—nto them Thus it is written and thus it behoved Christ to suffer and to rise again from the dead the third day Luke 24 45 46. I grant it was somewhat late in the evening ere Christ came unto their Assembly but yet that time of the evening is plainly called the same first day of the week Joh. 20. 19. But the particular Joh. 20. 19. Scriptures which he alleged to prove his Resurrection are not recorded neither by Luke nor John but yet we may gather by consequence that when he spake of his Death and Resurrection he might well speak how he had ended all Moses Ceremonies and so consequently how he had ended the typical use of the Sabbath by his death and then doubtlesse he would nominate some other day in the place of it for the use of his publick Worship or else he had leâ—t it to disorder and confusion if he had lest it arbitrary to particular Churches 2 As soon as Christ had ended all his instructions concerning Reas 2. his Death and Resurrection he appointed another Joh. 20. 26 meeting on that day seven-night Joh. 20. 26. and it is evident that this was the second time of his appearing to their Assembly because the next time after this is called the third time Ioh. 21. 14. I confesse if it can be proved that Christ had appeared to them on any other day between the day of his Resurrection and that day seven-night then his appearing on that day seven-night had not been so remarkable but seeing hee did not appear any more unto them till that day seven-night it strongly argues that he did purposely abstain from them the whole week to declare his election of that day in the place of the seventh day and I am the more confirmed in the truth of this because this second time of his meeting was not occasioned by any Sabbatical feast of the Iews for the last day of the feast of Unleavened bread which was a chief festival Sabbath was past two days before this second meeting and none of the festival days which doubtlâ—sse his Apostles kept was any occasion of his meeting with them sooner than the same day seven-night after his Resurrection it argues therefore that this Assembly of the Apostles and Disciples was done by Christs directions and Luke doth testifie that Christ did give certain Commandements to his Apostles after his Resurrection being seen of them at times forty days and speaking that which appertained to the Kingdome of God Acts 1. 2 3. now what those Commandements were and what those things were which hee spake concerning the Kingdome of God is not recorded but yet it may be collected from the practise of the Apostles in that they used the first day of the week for Gods publick Worship in Christian Churches that Christ did command them to observe that day in place of the seventh day as soon as they were separatâ—d from the Iews Synagogues into particular Christian Churches and we may the rather conceive this to be a true collection because he did at this present give unto his Apostles a new Commission to preach the Gospel Ioh. 20. 21 22. and the Gospel Joh. 20. 21 was preached not only in Synagogues on the seventh day but also in Christian Churches on the Lords Day yea and bâ—fore his Ascension he did again command them to Preach and Baptise through all the world Matth. 28. doubtlesse therefore seeing he ordained Baptism as an appendix to the preaching of the Gospel and as a badge of the Christian Faith in Christian Churches he would not fail to appoint a solemn day seeing he had abolished the seventh day by his death in which day his command of Preaching and Baptising was ordinarily to be performed And why doth Iohn say That Christ did many other Signs in the presence of his Disciples which are not written Joh. 21. 25. but to teach us that these two times of his miraculous appearing to his Disciples on the first day of the
week when the Doors were shut are written that we might beleeve that Jesus is the Christ the Son of God Ioh. 20 30 31. and that he hath not only abolished the seventh day by his Death but that he hath also established his Resurrection-day in the place thereof in which he arose from the Dead as the Lord and Conquerour of Satans Head-plot Obj. You say That the second time of Christs appearing was the same day seven-night after his Resurrection but that cannot be because John saith it was eight days after Joh. 20. 26. Ans I answer When Iohns eight days come to bee rightly Joh. 20. 26 understood it will appear to be no more but seven nights and this may the better be beleeved because the Evangelist Luke doth make such a kind of reckoning of days as this is in Luke 9. 28. Luke 9. 28 there he saith that the day of Christs transfiguration was eight days after his former Miracle but yet in proper speaking it was no more but seven nights and this is evident because Matthew doth make the said space of time to be but six days Mat. 17. 1. Mat. 17. â— This difference must thus be reconciled Luke counteth into the number of his eight days the day of the former Miracle and the day of the latter Miracle wherein Christ was transformed but Matthew doth not reckon neither the day of the first Miracle nor the day of the latter Miracle but only the six whole days that came between them so that if you will account Lukes eight days by nights then there will be found no more but seven nights but if you will reckon by days Artificial then if you take a part of the day wherein the first Miracle was wrought and a part of the day in which Christ was Transfigured then it was eight dayes but still it was but seven nights In like sort it was eight dayes from Christs first appearing to his next appearing as John speaketh if you count a part of the former and a part of the latter day into the number but if you account it by nights then it was no more but seven nights so that after a sort it was eight dayes but yet in true account of dayes natural which is according to the account of the dayes of the week it was no more but seven nights This Interpretation and Reconciliation hath the approbation of divers learned Divines both Ancient and Modern and none will oppose it but peevish persons that love to seek a knot in a Bulrush 3 A third Reason that doth perswade me that Christ hath ordained Reason 3. his Resurrection-day as the day of his publick worship in the place of the seventh day is this namely because he made choice of the first day of the week in which he did send the promise of the Father unto his Disciples Luke 24. 49. Joh. 15. 26. Luke 24 49. Act. 1. 4. Act. 2. 33. For when the day of Penâ—icost was come they being all as one together there appeared unto them cloven Tongues like fire and it saâ—e upon each of them Act. 2. 1. This day of Penticost was the first day of the week in which he arose from the dead as it may be calculated by the account of fifty dayes which must take their beginning from the second Sabbath that is to say from the second day of the Feast of Unleavened-bread or from the morrow after the first Festival day Lev. 23. 15 16. to the day of Penticost Lev. 23. 15 16. Act. 2. 1. so named of fifty dayes Act. 2. 1. In the first Festival Sabbath Christ was crucified the morrow after was the Sabbath oâ— seventh day in which he lay in his grave thence begins the reckoning to the day of Penticost Object It may be objected that Christ appeared with the promise of the Father to his Apostles on this day because it was the Festival day of Penticost rather than because it was the first day of the week Ans I answer That Christ had abolished the Command for the use of all Festival Sabbaths by his death and therefore his appearing now was not in honour of that Festival Sabbath but it was purposely because this day was the first day of the week iâ— which he arose as a Lord and Conqueror of Satans Head-ploâ— and because he had now ordained it as the day of his publick worship in the place of the seventh day and in that respect also he made choice of this day to gift them with the immediate gift of Tongues for the more speedy spreading of the Gospel all the world over on the first day of the week as the constant standing day of his publick worship I conclude therefore that the same wonderfull providence that did order the Resurrection of Christ to fall out upon the first day of the week did order the day of Penticost to fall out at this time on the first day of the week And by this Miracle of fiery cloven tongâ—es on this day Christ did not onely testifie that it was he that gave the Fiery Law at first when he sounded out the Law in fire at Mount Sinai which time hath ever since been called Penticost for the instruction of his people in faith and holinesse but also that it was he that would sound out his Law of the glad tydings of the Gospel to all Nations by this new gift of fiery tongues which he bestowed upon his Apostles whilst they were in a Church Assembly for the more effectual and more speedy spreading of the Gospel in all Christian Churches in every first day of the week and as an earnest thereof there were three thousand souls converted at this meeting 4 A fourth Reason that doth perswade me that Christ himself Reason 4. hath ordained his Resurrection-day for the day of his publick Worship in the place of the seventh day is this namely because the Apostle did cause the Christian Churches of Corinth to assemble together on this first day of the week 1 Cor. 16. 1 2. 1 Cor. 16. 1 2 The Apostle Paul did not now by this Epistle first begin to appoint this Church to meet together every first day of the week for he saith Vpon the first day of the week when ye are met together namely according to your usual custome Let every one of you lay by him in store as God hath prospered him that there may be no gathering when I come 1 Cor. 16. 2. Hence it is evident that the first day of the week when Christians met together or as the Apostles phrase is when they are met namely according to their usual and constant custome to worship God then he did exhort them to lay aside something for the poor for that day was a good day for their souls and therefore that season was a good season to lay aside something for the poor Saints that were at Jerusalem I grant that the word Every first day is not fully
Circumcision in the time thereof Joh. 7. 22. drives away the Sabbath that is to say A man must omit to keep the rest of the Holy Sabbath to circumcise his child on the eighth day if the Sabbath be the eighth day seven dayes together the young Infant was in his blood of uncleannesse but on the eighth day it must be circumcised for the full cleansing of it from all the pollution that did accompany it in the birth And Rab. Menachem on Gen. 17. saith Circumcision was therefore done on the eigth day that the Sabbath might passe over it for there is no eighth day without a Sabbath and then as soon as it was circumcised it was accounted as a new creature as if it were risen again from death to life and this did typifie our first resurrection from the death of sin to the life of grace by vertue of Christa Resurrection whose resurrection-Resurrection-day is called the eighth day as I have ere-while noted from Joh. 20. 26. A third Reason is taken from the consecration of the Priests Reason 3. their persons were not perfectly consecrated to minister in their office untill the eighth day Lev. 8. 33. 35. Lev. 9. 1. Ezek. 43. Lev. 8. 33. 45. 26 27. In like sort the Person and Sacrifice of the Mediator was not declared to be fully accepted untill his Resurrection on the eighth day A fourth Reason is taken from the perfect cleansing of the Reason 4. Leper on the eighth day Lev. 14. 8 9 10. And from the cleansing Lev. 15. 13 14. of unclean Issues Lev. 15. 13 14. And from the cleansing of the polluted Nazarite Num. 6. 9 10. And from sundry such like Instances where no perfect cleansing was made untill the eighth day then and not till then their persons and sacrifices were acceptable unto God as persons that were newly risen from death to life doubtlesse this full acceptance of them of their Sacrifices on the 8th day did typifie the full acceptance of Christs Person and Sacrifice which was declared by his Resurrection on the eighth day for he rose from the dead on the next day after the seventh day A fifth Reason is taken from that special eighth day of the Feast Reas 5. of Tabernacles which was called also a Sabbath day This day was called the last day of the Feast of Tabernacles and it had a Commandement by it self above the other seven dayes because it was a greater Sabbath than any of the rest and in that respect John doth call it the great and last day of the Feast Joh. 7. 37. Joh 7. 37. And all the Tribes of Israel were bound to observe this day with a general Assembly above the other seven dayes Deut. 31. 10 11. 2 Chr. 7. 9. Neh. 8. 18. And that Assembly is called a General Assembly Neh. 8. 18. by the Seventy in Amos 5. 21. And by allusion to that term the Apostle Paul calls all the Israel of God The General Assembly of the first-born Heb. 12. 23. Amos 5. 21. Heb. 12. 23. And why was this eighth day made more eminent than all the other seven dayes but to type out unto us the eminency of the Resurrection-day of Christ above the seventh day for the exercise of Gods publick worship to the worlds end and the New Testament doth tell us of a great number of Christians that were gathered into a great Church Assembly on this day at Jerusalem Act. 2. 41. And this great Assembly was from divers parts and quarters of the world for many of the dispersed Jewes that did beleeve resorted to Jerusalem from remote Countries at Festival times and many that were converted to the faith did there continue untill they were dispersed again at the death of Stephen which dispersion God turned to the further enlargement of his Church for many of these dispersed Disciples preached the Gospel in sundry parts of the world where they travelled and by that means a multitude both of Jews and Heathens became Christians and these Christians in time made many Christian Church-Assemblies and they all used to meet together on the first day of the week which was the next day after the seventh and so it was the eighth day which was typified by the eighth and last day of the Feast of Tabernacles A sixth Reason is borrowed from the Jubilee Yeer which by Reason 6. Gods special Providence was ordained to be in the eighth yeer after the seventh seven and this sabbatical yeer was ordained to be a greater Sabbath than the seventh seven because it was ordained to give a more full deliverance to Gods people than the seventh seven Lev. 25. 4 8 20. Lev. 25. 4. The seventh seven was the forty and ninth yeer and the next yeer after the seventh seven was the eighth yeer and it was also the fiftieth yeer or the Jubilee yeer And both these Sabbatical yeers thus succeeding each other do most lively point out unto us how the Lords Resurrection-day by which we have a full Jâ—bilee of deliverance from Satans Head-plot should succeed the Sabbath or seventh day Three things are remarkable touching the number Eight 1 That the number Eight was mystical as well as the number Seven 2 That the number Eight was a number of perfection as well as the number Seven 3 That the number Eight was a Sabbatical number as well as the number Seven Now seeing these things have been made cleer and cannot be denied how can it be denied but that the number eight must needs have relation not onely to the Resurrection of Christ on the eighth day that is to say on the next day after the seventh day but also that the said day must be established as a Sabbatical day among Christians in the New Testament in the place of the seventh day II It is no lesse wonderfull that four Sabbaths did meet together and succeed each other at the death and Resurrection of Christ 1 Christ did make his soul a Pâ—opâ—â—â—atory Sacrifice of Attonement for our full Redemption from Satans Head plot on a Festival Sabbath namely on the first day of the Feast of Unleavened-bread and this day John calls a High Sabbath Joh. Joh. 19. 31. 19. 31. 2 Christ rested all the Sabbath or seventh day namely his body rested in his grave and his soul in Paradise 3 On the first day of the week he â—rose again from the dead as the Lord and Conqueror of Satans Head-plot and in this respect he being the Lord of his Church and the Lord of the Sabbath did ordain it for the day of his publick worship in place of the seventh day to the end of the world 4 God by his eternal Counsel ordained and Christ in obedience to his Fathers will accomplished his Death and Resurrection in a Sabbatical Yeer of Jubilee And this Sabbatical Jubilee is also called The acceptable Yeer of the Lord Luke 4. 19. And from the typical signification of the Luke 4.
19. Jubilee-deliverance the Hebrew Doctors did fore-see and foresay to the admiration of conâ—iderate Christians That the Divine Majesty would be to Israel in a Jubilee Freedome Redemption and Finisher of Sabbaths See Zehar on Lev. 25. Col. 2. 10. fol. 53. And to admiration also Kimchi upon Ezek 40. saith That the Messiah Redeems in a Jubilee See H. Bro. in Req p. 13. and in Sinai-sight Yeer of the World 2560. III Who can but admire also at the wonderfull Providence of God 3 The Resurrection of Christ fell out so that it was made famous by three remarkable dayes that the day of Christs Resurrection should fall out so as that it should be remarkable by three famous daies 1 It fell out upon the first day of the week 2 It fell out upon the eighth day 3 It fell out upon the third day 1 Christs Resurrection fell out upon the first day of the week wherein God created light out of darknâ—sse and on that day Christ did arise out of his darksome grave to give light to the world Joh. 1. 9. Joh. 8 12. and so he made that day which was first in order in the Creation to be first in dignity by the work of his Resurrection he made that day which was the first fruits of time to be the first fruits from the dead 1 Cor. 15. Col. 1. 16. 2 Christs Resurrection fell out upon the eighth day namely on the next day after the seventh day which is the eighth day the eighth day was ordained by Moses Law to be a day of perfection above the perfection of the number seven which I have noted might well be to typifie the day of Christs Resurrection to come in the place of the seventh day 3 Christs Resurrection fell out on the third day after his death and so Christ opened and alleged from the Scriptures that he must rise again from the dead on the third day Luke 24. 45 46. and doubtlesse the Resurrection of Isaac on the third day was a rare type of the Resurrection of Christ upon the third day for Isaac is said to have been offered Jam. 2. 21. and to have been raised Jam. 2. 21. up again from the dead after a sort on the third day Heb. 11. 19. for it was the third day from their coming out to sacrifice Heb. 11. 19. when he and his Father Abraham came to the place of performance and from that action the Hebrew Doctors do gather that the third day is mysterious in Scripture There are many a three days say they in Scripture of which one is the Resurrection of the Messiah See Ains in Gen. 22. 4. See also H. Bro. in his Reduction in Gen. 22. 4. Dan. 9. and Christ himself did fore-tel that On the third day he should be perfected Luke 13. 32. his meaning must needs be that Mediatorial Luke 13. 32. Sacrifice of Attonement should be declared to be perfect by his Resurrection on the third day Conclusion From all the Premises it appears that the day of Christs Resurrection was the most glorious day that God had honored and the most glorious day that could be thought on among true Christians and therefore it may perswade our consciences that if Christ hath ordained any day for his publick Worship in the place of the seventh day it must needs be that day of perfection wherein he arose as Lord and Conqueror of Satans Head-plot and therefore the observation of it ought to be honored of all good Christians for evermore Amen CHAP. XV. Propounding some Reasons why the Apostles did allow of the Jewish Sabbath or seventh day in their Synagogues for a time after it was abolished by the death of Christ as well as of the Lords Day in Christian Churches THe Apostles knew well enough that Christ had ordained his Resurrection-day as the day of his publick Worship in place of the seventh day and therefore in that respect they appointed all Christian Churches to observe that day for Gods publick Worship and yet notwithstanding they still resorted to Gods publick Worship on the seventh day in the Jews Synagogues for a certain space of years after the death of Christ I say for some space of time the Apostles did allow by way of permission the use of the Sabbath or seventh day yea they did allow of the use of Sacrifices also in the Temple for a time for they knew that as long as Christ was willing to suffer the Temple to stand undestroyed that he was willing to suffer and permit the use of Sacrifices and Sabbaths and therefore for the weaknesse sake of many beleeving Jews that did as yet remain in their old Synagogues the Apostles did see it convenient to allow of the use of the seventh day for Gods publick Worship in their Synagogues according to their ancient known custom yea moreover the Apostles did see it convenient to allow of the use of Circumcision and of all the other Customs of Moses also for a time for the weaknesse sake of many ten thousand Iews that did beleeve in Christ because that many of these beleeving Iews did still continue to be zealous assertors of the customs of Moses Law Act. 21. 20. for many of these beleeving Iews were Acts 21. 20 not only eminent for faith in Christ but also they were eminent for zeal in Moses Law as we may see in the example of Ananias that opened Pauls eyes It is recorded of him that he was a godly man as pertaining to the Law Act. 22. 12 and it is also recorded that there were divers other Iews that did beleeve in Christ and yet they still continued zealous not only for Circumcision but also for all the other customs of Moses Act. 15. 5. Act. 15. 5. 24 and it was for the sake of these beleeving Iews that as yet remained in Synagogues that the Apostles did by way of permission allow of the use of the Sabbath day in their Synagogues till a convenient time of Reformation And out of this consideration it was that the Apostles in their Decrees at Ierusalem did not absolutely forbid the use of Circumcision Acts 15. and out of this consideration it was that Paul took liberty to Circumcise Timothy that so he might thereby win the affection of the said Synagogues where some beleeving Iews were to his person and Ministry Act. 16. 3. Acts 16. 3 Yea a long space after the death of Christ he did by the advice of the Apostle Iames take upon him to be a Consort with four men that took upon them a Levitical vow namely the Nazarites Vow and Paul did well-nigh observe all the days of Purification according to the custom of Moses Law and he was also ready prepared to pay his part and share of their Sacrifice to be See Ainsw in Numb 6 18 offered in the Temple had not the Malignant Iews hindered him by apprehending his Person in a sudden rage against him for polluting the holy Temple as