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
that no fire shall be kindled upon the Sabbath day Exod. 35. 3. namely not for the use of any mans particular Calling as I have already opened this Text therefore no fire may be kindled upon the Sabbath day for the execution of a Malefactor for that was but the work of the Magistrates civil See Ains in Exod. 35. 3. Calling See Ains in Exod. 18. 22. and yet notwithstanding they held it lawfull for the Magistrate to put a Malefactor to death upon a Festival Sabbath as it appears by their practice in Joh. 19. 31. putting our Saviour to death on a Festival Sabbath for they did not hold those Sabbaths to be equal to the seventh day but if a Thief came to steal on the Seventh day and was taken in diging thorow an house they held it lawful for a private man to kill him on the Sabbath day though they did not hold it lawfull for a Magistrate to kill a Thief then because it was a case of present necessity for he might escape unlesse he were killed at that instant And truly Christians may do as much as this on the Lords day and no more without sin 2 Our Saviour confuted the Jews superstitious conceit of the outward rest of the Sabbath by examples from their own practice for when they took offence at his miraculous cures upon the Sabbath day he asked them why they held it lawful to untie their Cattle and lead them to the water upon the Sabbath day and so to give them Hay and Provender and to pull a Sheep out of the pit upon the Sabbath day and therefore said he Why may not I shew mercy to a Daughter of Abraham that is in misery upon the Sabbath day And seeing they held it lawfull for Abiathar to give the Shew-bread to hungry David he asked them Why it was not as lawful for his hungry Disciples to pluck ears of corn and to rub them and prepare them for the sustenance of their present hunger upon the Sabbath day and after Christ had cured the Criple he bad him take up his bed and walk to save it from spoyling and from losse upon the Sabbath day and when he cured blind eyes upon the Sabbath day with clay tempered into a salve he did it to warrant Chirurgeons and Physitians that they might lawfully temper their Potions and Plasters upon the Sabbath day to cure the sick and weak By these and such like examples in the New Testament our Saviour declared what liberty God gave unto the Jews to do works of mercy or of present necessity upon the Sabbath day and truly those Christians that will contend for more liberty than this upon the Lords day do in effect deny that the Lords day was ordained with any solemn sanctity 3 Though the present Apostate Jews did malign our Savior for doing many works of mercy and in present necessity upon the Sabbath day yet the ancient Hebrew Doctors recorded by their later Doctors held otherwise They say that the perill of life puts away the Sabbath and therefore to a sick person that is in danger of death they do all things needfull for him upon the Sabbath day See Ains in Exod. 20. 10. And though the Hebrew Doctors do affirm that Circumcision in the time thereof doth drive away the Sabbath because there was a necessity of doing it on the eighth day See Ains in Gen. 17. 12. yet say the Hebrew Doctors in case of sicknesse they do not circumcise him that is sick untill he be well and again they circumcise none but children that are without sicknesse for perill of life putteth away all See Ains on Gen. 17. 13. And on the day of Attonement which was a Sabbath of Sabbatism for strict rest yet then they made ready provision of food for him that lead the Scape-Goat into the Wildernesse yea though that Sabbath was also an exceeding strict Fasting-day yet then at the end of every mile they said unto him that lead the Scape-Goat Lo here is meat and here is water and if his strength failed him and if he had need to eat he might eat See Ains in Lev. 16. 21. The Hebrew Doctors also say That if the High Priest were an old man or sickly he might have the water made warm wherein he washed his body on that strict Sabbath of Attonement either by Irons made hot in the fire or else by the mixture of some hot water with the cold See Ains in Lev. 16. 24. By these and the like testimonies we see that the ancient Hebrew Doctors held that the Sabbath was made for man in misery not onely for the curing of his sick and sinfull soul by those blessed Ordinances wherewith God did at first blesse the seventh day but even for the curing and comforting of his weak and sickly body and these are the chief ends for which the Sabbath was ordained from the very first Institution of it And the Hebrew Doctors were very careful to provide a remedy against immoderate toyl and labour to mens bodies in travelling to the publick Ordinances which were dispenced every Sabbath day in their Synagogues For by vertue of Gods Command there was a necessity laid upon all the Jews to resort to some holy Convocation in all their dwellings Lev. 23. 3. namely in all their Lev. 23. 3. Synagogues which must be placed in the midst of their dwellings Hence the Hebrew Doctors knowing the Command of God for such holy Convocations in all their dwellings and knowing the Command of God to rest on the seventh day from all their works did appoint a certain distance how far men might travel on the Sabbath day to the Synagogue and they thought good to restrain it to an English mile to prevent the labour of travel and the wearinesse of mens bodies which might unfit them for the reverend attention to Gods Ordinances and from this limited space it is that we read of a Sabbath dayes journey Act. 1. 12. They did not ordain this Sabbath dayes Acts 1. 12. journey for any Civil businesses of mens particular Callings but for the use of Religious duties and for works of mercy on the Sabbath day And this proportion of a mile they took from the example of Gods limits which he allowed to the Suburbs of their Cities for the Suburbs of their Cities might not exceed two thousand Cubits by measure Num. 35. 5. The like distance God appointed between the Camp of Israel and the Ark of the Lords Covenant when they passed over the River Jordan Jos 3. 4. From these eminent examples the Hebrew Doctors ordained that no Tent should be pitched in the Wildernesse nor no House in the Land of Canaan above two thousand Cubits from their Synagogue-assemblies which is an English mile and this distance they usually called A Sabbath dayes journey And this order was a provident provision both for the propagation of the Word for by such short distances from their Synagogues they must have many Synagogues and in order to a work of Mercy to their bodies that they might not weary their bodies by long travel when they came unto Gods presence to be partakers of his holy Ordinances but in cases of necessity they not withstanding this restraint to a mile when the means of Grace did by any occasion fail in any of their Synagogues at home then they held it without scruple lawful to go further as we may sâ—e by the liberty that the People took in the days of Christ for then they did leave their Synagogues to follow his preaching from place to place and if Christ had held their practice to be unlawful doubtlesse he would have reproved them and bid them keep their own Synagogues and not follow him from place to place as they did and for the attaining of such excellent means of Grace the people also held it lawful to leave their own Synagogues and to break the outward rest of the Sabbath by longer Journies and greater Bodily labour and so we see that the Priests in the Law did break the outward rest of the Sabbath by their laborious killing and dressing of Sacrifices and yet they were blamelesse Maâ— 12. 5. 1 Chro. 23. 31. and so also for their Bodily food they did kindle Fires to Rost and Boyl the portion of their Sacrifices â—it for their stomacks every Sabbath Day for their portions must be eaten in the same day in which the Sacrifice was offered nothing thereof must remain until the morning but in case any part of their portions did remain until the morning it must be burnt Levit. 7. 15. Exod. 12. 10. I conclude therefore That the Jews had as much liberty in all respects to do any thing on the Sabbath Day tending to the good of their Souls or to their Bodies either in cases of necessity or mercy as Christians have upon the Lords Day but both sorts have corrupt hearts alike and have alike need to watch unto the sanctified improvement of the whole day and both sorts have the same Adversary the Devil to deal withall and therefore both sorts have need alike to keep a good watch over Satan and over their own corrupt hearts or else the spiritual efficacy of Gods Holy Ordinances will be lost and vain which is the only thing that the Devil desires to effect that he may rejoyce in the ruine of our Souls O that Christians therefore would submit their Consciences to the command of Christ to keep the Lords Day as strictly from outward works and as holily in all Christian duties as ever the Jews did or ought to have kept the Sabbath Day And so Jehovah cause his face to shine upon every Soul that truly honours the sanctified time of the Lords Day and the solemnity of all publick and private holy duties Amen Amen The end of the First Part.
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-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
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
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
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
as I have noted it in Chap. 10. 11. But the said Recreations or things that were not properly work they punished only with scourging for Maymony speaking of the day of Attonement which was a Sabbath of Sabbatism and therefore in all respects it must be observed with as strict a rest as the seventh day was saith thus All work for which men are to be stoned if they do it on the Sabbath Day they are to be cut off if they do it on the day of Attonement and whatsoever is unlawful to be done on the Sabbath which is not work is unlawful to bee done on this day and if he do it he is to be scourged as he is to be scourged for doing it upon the Sabbath Day See Ainsw in Levit. 23. 20. Thus we see that the Hebrew Doctors do make a difference of Sins and Punishments according to the difference of days and times 1 They held That servile working on the seventh day was to be punished with stoning to death 2 They held That servile working on the day of Attonement For cutting off see Ainsw in Exod. 22. 20. Lev. 20. 10. 17 18. Num. 9. 13 was to be punished with cutting off which is several ways to be considered 3 They held That servile working on their other festival Sabbaths was to be punished with Scourging or with Excommunication See Ains in Lev. 23. 5 7. But 4 All other things that were done on the seventh day which were not work though in some Recreations c. are like work the Magistrates punished with Scourging only or with Excommunication for a time for these two were esteemed among the Iews to be much alike equal punishments as I have shewed in the Iews Synagogues Discipline And truly such kind of Recreations are as sinful to be used by Magistrates are bound to punish the prophanation of any part of the Lords Day whether it be by Work or by Recreations either by Scouâ—ging or by some Mulct that is equivalent Christians on the Lords Days as they were to the Iews on the Sabbath Day because they take off the Heart from the advantage of improving the publick Ordinances to the Spiritual good of the Soul which God intended when he blessed and sanctified the seventh day for mans best good I say therefore that no conscientious Christian ought to take liberty to do such things on the Lords Day neither will any conscientious Magistrate permit such things to be done on that day though it be after all publick exercises are ended yea I do beleeve that godly Magistrates will not only be grieved at the practise of such sins but they wil be forward and ready to put out their power to suppresse such sinful practises by punishing such Malefactors either with scourging or with some mulct that is equivalent thereto Six dayes thou shaâ—t labor and in the seventh day thou shalt cease in Earing time and in Harvest thou shalt cease Exod. 34. 21. Exod 34. 21. Under these two words Earing time and Harvest All or any other works of a mans particular Calling are comprehended Hence I reason thus If the Plownan by whom the King is maintained Eccles 5. 9. must cease not onely from plowing but also from the Inning of his harvest upon the Sabbath day yea though all the six dayes had been rainy weather and that day fair then it follows that works of lesse consequence and of lesse necessity as civill Recreations and the like ought not to be done on the Lords day because it is the sanctified time of Gods publick worship as the seventh day was and therefore Christians are bound to have the like tender regard and the like tender care of it as Gods sanctified time though it be not a sanctified sign as the seventh day was and seeing God is pleased to give unto us six whole dayes for our necessary works and for our necessary recreations he may well require Christians to give unto him the full improvement of the seventh day for the bettering of our souls by his publick and private Ordinances or else we may expect a curse rather than a blessing from the carelesse observation of that day God is jealous of the prophanation of any part of his sanctified time for when the greedy Earth-worms among the Jews did but wish in secret in their hearts that the Sabbath were gone that they might set out their corn to sell Amos 8. 5. Amos 8. 5. God took notice of their inward prophaning of his holy time and he was so displeased with them for their inward earthly wishes that he Sware by the Excellency of Iacob saying Surely I will never forget any of their works Shall not the land tremble for this and every one mourn that dwelleth therein vers 7 8. Now seeing God was so displeased with them for their secret prophanation of the sanctified time of his worship by their worldly thoughts and desires yea though it were but after Gods publick worship was ended then doubtlesse seeing Jesus Christ hath still reserved the seventh part of time for his publick worship he will not allow Christians now more liberty than the Jews had either to prophane thoughts or to sport and recreate themselves on the Lords day no though it should be after the publick exercise is ended God requires the heart on that day as well as the body to be imployed on spiritual things onely The promise in Es 58. 13. to such as make conscience of sanctifying the Sabbath in the inward man I confesse is made to that Sabbath of Sabbatism called the day of Attonement but yet this day of Attonement must be considered as it was a Sabbath of equal respect in regard of the sanctified time of Gods worship to the seventh day and therefore that which is unlawfull to be done in the one is unlawfull to be done in the other also both in respect of the outward and also in respect of the inward man Quest 7. Did not the Jews hold it lawfull to do works of mercy and works of present necessity on the Sabbath day Ans 1. In the dayes of our Saviour some of the Jews were so supestitious of the outward rest of the Sabbath that they were often offended with our Saviour because he did works of mercy and works of necessity on the Sabbath day but it was not so with the Jews from elder times Maymony saith If a Thief dig thorow a house upon the Sabbath day it is free for any to kill him with any death they can put him to See Ains in Exod. 22. 2. This they allowed Exod. 22. 2. as a case of present necessity it could not be deferred as a Magistrate may defer the putting off a Malefactor to death untill any one of the six dayes because the Magistrate hath the Malefactor in safe custody in some sure prison and therefore they say It is not lawfull to put a Malefactor to death on the Sabbath day because it is written
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
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
untill he had put the right Heir into actual possession and in that respect Christ is stiled the Lord of all Hosts Psal 24. 10. because all the Hosts of Heaven and Earth were put under his Dominion even from the day of Mans creation and in that respect alsâ— Christ is stiled and called The beginning of the creation of God Rev. 3. 14 Col. 1. 15. Psal 102. 26. Heb. 2. 10. for hee was ordained before all things and by him all things do consist Col. 1. 17. Heb. 2. 10. 1 Cor. 8. 6. And this Dominion of the Mediator all creatures do and have acknowledged ever since the fall of Adam and therefore the four and twenty Elders do cast down their Crowns before him saying Thou art worthy O Lord to receive glory and honour and power for thou hast created all things and for thy pleasures sake they are and were created Rev. 5. 11 12 13. Psal 145 10 11 12. Pla. 89. 5. and Rev 5. 11 12 13. See also ch 6 at Sixthly our Saviour Christ doth still comfort his afflicted people with the constancy of his providence for their good saying I have made thee namely by a Re-creation and I will bear thee namely by my constant fatherly providence Es 64. 4. yea Christ by his over-ruling providence doth create and make the wicked to serve for his glory and for his Churches good by limitting and ordâ—ring all their wicked actions Behold saith Christ I have created the Smith and I have created the Destroyer to destroy Es 64. 16. yea Christ doth order the very devils by his over-ruling providence so that they cannot be so malicious as else they would be against man as we may see in the case of Job So then both Deceivers and Deceived all are from Him and by Him and for Him Rom. 11. 35. Job 12. 16. And thus we see that God hath put all things under the feet of Christ according to the purpose of him who worketh all things after the counsel of his own will Eph. 1. 11. Act. 2. 23. And therefore it follows that God by his eternall Providence did ordain a Mediator against the day of Adams fall Eph. 1. 4. 1 Pet. 1. 20. 2 Tim. 1. 9. by whose Redemption and Gubernation the whole Creation was finished perfected settled and ordered before the seventh day and therefore these terms he had finished and had made before the 7th day do imply that Christ the Mediator did put out sundry operations of his eternal Providence in the sixth day for the finishing and perfect setling of all the Creation which at first he had made but mutably perfect before he could keep a contented setled rest on the seventh day Mr. Perkins on the Creed Pag. 159. saith One of the greatest works of Gods providence that can be is about mans Fall and Restauration First by the just permission of his Fall Rom. 11. 32. And secondly by destroying this head-plot of the Devill Gal. 322. CHAP. V. That this term which he had made Gen. 2. 2. hath relation to the Creation of the Mediator in two particulars 1 In regard of his Office as a Mediatorial Priest 2 In regard of his Humane nature GOD having provided a Mediator by his eternal Providence God created or installed the Mediator into his Priestly office before he could keep a perfect rest on the seventh day against the day of Adams fall for his Reconciliation and Re-creation was pleased accordingly to exhibit the said Mediator to Adam in a gracious declaration thereof to him but yet it was in a way of threatning to the Serpent that this Mediator should be the seed of that deceived Woman and that he should break his head-plot Gen. 3. 15. namely by his propitiatory sacrifice or sacrifice of Attonement even at the same time when the Devill by his instruments should put him to death by peircing him in the foot-soals as a sinfull Malefactor on the Crosse and now God did not onely threaten the Devill to break his head-plot and not onely comfort Adam with the assurance of his Redemption but also he said to his Son This day have I begotten thee or created thee into the office of a Priestly Mediator Heb. 5. 5. with Psal 2. 7. 8. and in this sense God is said to make or create Moses and Aaron when he installed them into the office of deliverers The humane nature of Christ was created and virtually made flesh of the sâ—ed of the womâ—n before God could be said to keep a perfect rest on the seventh day See John Frith against Sir Tho. Moor p. 109. 1 Sam. 12. 6. and in this sense God could not keep a perfect rest on the seventh day untill he had created the Mediator into his Priestly office 2 The humane nature of Christ was created and exhibited in a gracious declaration of Adams redemption from the Devils Head-plot by the seed of the Woman as the perfection of all the Creation on the sixth day his humane nature is a creature and therefore it was virtually made flesh of the seed of the woman before it could be said That God had finished all his works which he had created and made and therâ—fore before he could keep a perfect rest on the seventh day Christ was as truly made flesh of the seed of the Virgin Eve on the sixth day as he was made flesh of the seed of David Rom. 1. 3. and his flesh was as truly eaten by faith of Adam and Eve and of all the godly Fathers that offered Sacrifices of Attonement by faith as it is eaten by us now for this Proposition is general and belongeth to the godly in all ages from the first Promise That unlesse ye eat the flesh of the Son of Man ye can have no life in you Joh. 6. 53. And for the confirmation of this first Promise that Christ should be made flesh of the seed of the woman Christ did often appear to the Fathers in the shape of a man Gen. 32. 24. Prov. 8. 31. to assure them that as he was truly exhibited in a gracious promise to our first Parents so he would in due time take our nature upon him and in this respect the humane nature of Christ was called by the Prophet Jeremy A new created thing in the Earth A Virgin shall compasse a man Jer. 31. 22. This whole Chapter is a Prophesie of the dayes of the Messiah as any considerate Reader may easily discern I put in the term Virgin instead of our translated term Woman and yet I find no fault with the term Woman provided the interpretation be of a Virgin-Woman but if the term Woman be taken for one that hath a Husband in that sense I dislike the term for it is no new creâ—ted thing for a woman that hath a husband to compasse a man-child in her womb 2 I dissent from them that think the word Compasse doth mean the crafty fetches of an immodest woman seeking as an agent to circumvent
by the Mediators undertaking to make a reconciliation by his propitiatory Sacrifice of Attonement in the cool of the sixth day and from that day forwards God instructed Adam how to offer Sacrifices of Attonement as a lively memorial thereof and thenceforth all Sacrifices of Attonement are called sacrifices of rest to Jehovah and sweet sacrifices of rest Gen. 8. 21. because Christs Sacrifice doth quiet and pacifie Gods Soul that was so exceedingly displeased and grieved for Adams sin and therefore the Seventy call sacrifices of rest sweet Sacrifices which phrase of theirs Paul doth approve and use Eph. 5. 2. they are also called sacrifices of Attonement or propitiatory Sacrifices Upon this new settlement of the Creation upon the Mediator All the Trinity rested and were refreshed on the seventh day because they had perfected mans happiness by a Re-creation God the Father God the Son and God the Holy Ghost were refreshed now all the blessed Trinity our blessed Creators and Makers did rejoyce in the works of their hands 1 The Father was refreshed with great joy of heart because he had found out a Reconciler and because his lost Son was found again Luk. 15. 2 The Son rejoyced and was refreshed because he had taken upon him the Person and Office of a Mediator that so hee might seek and save that which was lost Matth. 18. 11 12 13 14. 3 The Holy Ghost rejoyced and was refreshed because hee had re-created the heart of Adam and Eve and filled their Souls with joy unspeakable and glorious by inabling them to beleeve in the promised Seed as the Procurator of the Fathers Attonement by his propitiatory sacrifice And truly this work of Re-creation must needs be a ground of perfect rest and of joyful refreshing to such blessed Creators that could tell how to finde out such a mysterious way to create a-new that glorious work that was so confounded and spoyled by Satans Head-plot The Angels also rejoyced at the conversion of Adam and Eve saying Glory to God in the highest and on the earth peace and good will towards men Luk. 2. 14. and this must needs bee so because they rejoyce at the conversion of every sinner that repenteth Luk. 15. 7. Adam and Eve did also keep a blessed rest upon the Sabbath for their Souls were rejoyced and refreshed because they did by faith rest on the Seed of the Woman for the breaking of the Devils Head-plot And thus the first seventh day was a joyful day of rest and refreshing both to all the Trinity to all the Elect Angels and to repenting Adam and Eve and so it is to all true repenting and beleeving sinners Amen And it is further evident that Gods rest on the seventh day was nothing else but the quieting of his mind in Christs Sacrifice of Attonement because God is said to rest in several types of Christ as well as in the seventh day in relation to his resting on the Mediator for mans Redemption from Sathans Head-plot 1 The Land of Canaan is called Gods Rest Exod. 33. 14. Psal 95. 11. Heb. 4. 1. because God had appointed that Land to be the resting place of his Tabernacle and Temple Jos 22. 19. 2 Sam. 7. which did typifie the humane nature of Christ Joh. 2. 19. Heb. 8. 2. Heb. 11. where his Sacrifices of Rest might onely be offered 2 The Tabernacle is called Gods Rest Psal 132. 8. 3 Zion is called Gods Rest Psal 132. 13 14. 4 The Temple is called Gods Rest 2 Chron. 6. 41. and the house of his Rest for the Ark of the Covenant of the Lord 1 Chron. 28. 2. 5 All Sacrifices of Attonement are called Sacrifices of Rest because they have a sweet savor that gives rest to the disquieted senses Gen. 8. 21. Exod. 29. 18. Num. 15. 3. Ez. 20. 14. But no man I think will say that God did rest in any of these things otherwise than as they were types of the Mediators Person and Sacrifice wherein onely Gods soul doth rest as in the onely Mediatorial procuring cause of his Attonement for mans Redemption from Sathans Head-plot The Tabernacle wherein God did dwell among the Sonâ— of Israel was three times over most carefully described by Moses 1 In Exod. 25. 2 In Exod. 36. 3 In Exod. 39. 32 to 43. This threefold telling of the Tabernacle which God did after cast off saith one of the Hebrew Doctors was not to shew that God did so highly rest in it for it self but to shew that he only rested in the Tabernacle of the Messiah and because the blessed Martyr Stephen knew that the High Sanedrim did rest after an outward hypocritical manner in the Temple he did upbraid their foolish confidence saying The most High dwelleth not or resteth not in Temples made with hands Act 7. 48. implying that the most High did onely rest in Christ that was typified by the Temple So then the place of Gods rest and of fallen mans rest lyes onely in the work of Reconciliation by the Mediators Sacrifice of Attonement Conclusion From all the Premises I conclude That Gods rest on the seventh day was his satisfying delight and his sweet content in Christ because he was ordained to be the Seed of the Woman to break the Devills Head-plot by his Propitiatory Sacrifice of Attonement and because God had setled the whole Creation upon the Mediator whose work was so perfect that nothing was lacking to the perfection thereof And therefore it follows that God ordained the Sabbath not in the time of Adams Innocency but after his Fall and Re-creation CHAP. IX Proving that God blessed the first seventh day with many Spiritual Ordinances such as were apt to convey Spiritual and Eternal blessednesse to faln man THis sentence God blessed the seventh day and sanctified it Gen. 2. 3. doth contain in it a full description how God did blesse the seventh day for the good of faln man 1 I will speak of the word Blessed in this Chapter 2 I will speak of the word Sanctified in the next Chapter 1 It is meet to inquire how God did blesse the first seventh day Did he blesse it with any natural blessing above the otheâ— six dayes Hath he bestowed a greater blessing of fairer Weather or the like upon that daymore than upon any other day in the week no but on the contrary he restrained his Manna from falling on that day and bestowed it upon the Jews on all the other six dayes of the week Therefore the blessing wherewith God did blesse the seventh day was not a common natural blessing but doubtlesse it was a spiritual blessing in relation to the good of faln man Hence then we may conclude that God did blâ—sse that day with divers spiritual Ordinances â—uch as tended to make faln man blessed by opening the manner how the Seed of the Woman should break Sathans Head-plot for mans Râ—demption Adam in his Innocency had no need of any such spiritual God would never have blessed the seventh day
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
to bake or boyl any of their Manna but all must â—â— done on the sixt day that so they might not kindle a fire for it on the Sabbath Day Ans This baking and boyling of their Manna before the Sabbath Day doth not forbid them to heat their Manna with fire in the Sabbath to make it fit for infirm and weak stomacks but the baking and boyling forbidden by Moses upon the Sabbath Day was such a baking and boyling as was accompanied with laborious work such as might and ought to have been done on the sixt day as it appears by Numb 11. 8. there after the people Numb 11. 8 had gathered their Manna they did prepare it with laborious work several ways suitable to every ones taste or liking therefore they did First grinde it in Mills or beat it in Morters Secondly Then they baked it in Pans and made Cakes of it Thirdly Othersome did boylâ— it and thus it was several ways prepared and Cooked according to every ones taste and liking with laborious work on the sixt day now such kind of laborious works as these were forbidden to be done in the Sabbath Day because they might be done on the sixt day and in that respect the Hebrew Doctors say Whoso laboureth in the evening of the Sabbath he shall eat in the Sabbath See Ains in Levit. 16. 26. And truly I think there is no conscientious Christian that doth hold it lawful to defer or put off such like laborious works as these to the Lords Day for it is all one as if a man should defer the grinding of his Corn the baking of his Bread or the making of his Pies unto the Lords Day but no conscientious Christian that is judicious I think doth hold it unlawful to temper a Pâ—dding of the Meal that was ground on the sixth day or to heat a Pye that was made on the sixt day or to boyl a necessary quantity of meat that was killed and quartered on the sixt day or to use that wood for fire that was caâ—ted home and cut ready for the fire on the sixt day or to use Water that was fetched home to the door on the sixt day all these and such like things might as lawfully be done by the Jews on the Sabbath Day as by godly Christians on the Lords Day and this is fully evident by our Saviour in that he did justifie his Apostles for their work in gathering of certain ears of Corn in other mens fields and rubbing the said ears to prepare it for food on the Sabbath Day and doubtlesse after the said rubbing it was either parched in the Fire or boyled in Water fit for the digesture of the stomack or else if they had eaten it raw it had been but course and hard food Now if it had been unlawful to prepare such a small quantity of food as was fit for the present support of nature on the Sabbath Day doubtlesse Christ would have commanded his Apostles before-hand to provide their Scrip full of Victuals namely on the sixt day but in as much as he had not made such provision on the sixt day but did justifie his Apostles for this work in the Sabbath Day by alleging the example of David in eating the Shew bread in case of hunger he did thereby confute and reprove the Iews superstitious opinion of the outward rest of the Sabbath alleging also That the Sabbath was made for man and not man for the Sabbath Mar. 2. 27. as if Christ had said Mar. 2. 27 thus If man had been made for the Sabbath then man must have served the Sabbath before his own necessity but seeing man was not made for the Sabbath but the Sabbath for man namely to serve mans necessity therefore it follows that the Sabbath was made ordained or instituted after man was in necessity and in misery namely after Adams Fall chiefly for the good of his sick and sinful Soul and therefore God did blesse it with suitable Ordinances and did sanctifie that day for the use of those Ordinances but yet withall the Sabbath was made to serve man in misery in respect of his Body that it might rest and be refreshed with convenient food Physick and the like and therefore godly Wisdome will make all the godly careful to improve the Lords Day so as that it may serve to the best good both of their sinful Soulâ— and of their weak and frail bodies also Quest 5. Are Christians bound to rest on the Lords Day as strictly from bodily recreations and from all things that are not work aâ— the Jews were on the Sabbath Day for the Hebrew Doctors say That the Jews must rest on the Sabbath Day from things that are not work as from climbing on a Tree riding on a Beast or the like from the judging of Civil causes putting off the shoce and taking the Brothers Wife spoken of in Deut. 25. separating of Tythes first Fruits and the like valuing of things spoken of in Levit. 27. and from speaking with a mans partner on the Sabbath Day what he will buy or how he will build his house and the like as it is noted by Mr. Ains in Exod. 20. 10. and in Exod. 31. 17. Ans I have shewed you on the word Sanctified in Chap. 10. That God sanctified the whole seventh day for his service not only the time of the publick Ordinances but the whole day and therefore it was sanctified for the use of private Ordinances as well as for the publick and therefore no time may be exempted from these holy Duties but in cases of necessary food Physick or the like cases of necessity therefore before we addresse our selves to Gods publick Ordinances wee must be careful to prepare our Souls to come with fear and reverence and so in our Hearing in our Praying Singing c. wee must take heed how wee Hear how we Pray and Sing so likewise afterwards we must examine our selves how our Souls have profited by the publick Ordinances or else we may look for a Curse rather than a Blessing from the said Ordinances Hence it follows by necessary consequence That no good Christian can allow himself liberty to do such kind of exercises as you have named but they will interrupt the efficacie of those blessed and commanded Ordinances wherewith God hath blessed the seventh day and therefore such kind of exercises must needs be as sinful to be done by Christians upon the Lords Day as they were by the Jews upon the Sabbath days Quest 6. Were Recreations on the Sabbath punished among the Jews by the Magistrates with the same kind of punishments that working on the Sabbath was Ans They did not punish all sins alike but they made a difference for they punished the sin of working servile works on the Sabbath namely such kind of works as belonged to mens particular Callings on the Week-days with the heaviest kind of death that was in use among them namely with stoning to death