that act command man to sanctifie such persons to the Lord Every first-born of the Sons of Israel saith the Lord are mine both of Man and Beast for in the day that I smote every first-born in the Land of Egypt I sanctified them unto me Numb 8. 17. that is I commanded my people to sanctifie them to my service which they did perform First By setting apart some of the clean kind for Sacrifice And secondly by redeeming the rest with money which money God commanded to be imployed to his service either by buying some Sacrifices of Attonement therewith for the publick or else it must be for the repairing of Gods Sanctuary as Exod. 13. doth explain it 2 When God did sanctifie the Temple for the publick place of his Typical worship 2 Chr. 7. 16. 2 Chr. 30. 8. he did thereby command man to sanctifie it by performing every particular just as he commanded Solomon might not build the Temple after the fashion that he thought best but he must do it in all particulars as God commanded 1 King 9. 3. God did not leave any sanctified thing that did any way appertain either to the service of the Tabernacle or of the Temple neither to Moses discretion nor to Solomons wisdome but when God sanctified these places for his worship he commanded how and after what manner Heb 9. 19. 21. every thing should be done Ex. 25. 8 9 10. Exod. 39 42 43. Heb. 9. 19 21. 3 When God sanctâ—fied Cities of Refuge he did thereby command his people to sanctâ—fie them it is said that they sanctified Kedesh in Galilee for a place of refuge Jos 20. 7. they did sanctifie it because God had commanded them to sanctifie it Deut. 19. 2. they might not sanctifie any City but by vertue of Gods command as it is expressed in Num. 35. 6 11. 4 When God sanctified Festival dayes or Festival Sabbaths he did thereby command the Sons of Israel to sanctifie them Lev. 23. and Jeroboam is branded as a wicked opposer of Gods sanctified Sabbaths because he commanded a standing Holy-day to the Lord of his own head 1 King 12. 32 33. From these and such like examples it follows that when God sanctified the seventh day he commanded Adam and Eve to sanctifie the seventh day in the use of such Ordinances as he was pleased to blesse the seventh day withall Jesus Christ did not leave the sanctifying of the seventh day to Adams discretion in an arbitrary way how much time he would set apart for Gods service but by sanctifying the seventh day God commanded Adam to set apart the whole day for his service in such publick and private duties he had blessed the Sabbath withall 2 The word Sanctified implies another command to faln When God sanctified the seventh day he did thereby command Adam to prepare himself for the better sanctifying of the seventh day Joel 2. 15. Adam namely to prepare himself to the sanctification of the Sabbath First By an outward And secondly By an inward preparation Sanctifie a Fast call a solemn Assembly Joel 1. 14. that is to say Prepare your selves to meet me in a day of publick Fasting as it is explained in Joel 2. 15. Blow the Trumpet in Zion Sanctifie a Fast Call a solemn Assembly that is to say Warn the people by a Trumpet to prepare themselves to sanctifie a Fast Joels three terms in vers 5. are all Synonima and do all imply that Gods people must prepare themselves for a day of Fasting First Outwardly by sanctifying or washing their bodies and garments And secondly Inwardly by true humiliation of soul and in this sense also God commanded Joshua to sanctifie the people against they came into his presence on the morrow Jos 7. 13. Now all that Joshua did to sanctifie the people was no more but to warn them by a Proclamation through the Camp which usually was attended with the sound of a Trumpet saying Sanctifie your selves it is as much as if he had said God hath commanded you to sanctifie your selves First Outwardly by washing And secondly by inward repentance against you come into his presence on the morrow So when God commanded Moses to sanctifie the people to hear the Law delivered at Mount Sinai Moses did no otherwise sanctifie them but by commanding the people to prepare themselves in a sanctifiâ—d manner First By inward fear and reverence And secondly by outward washing and by abstinence from their wives two dayes together for their more reverent attention of Gods Law Exod. 19. 10. Jos 3. 5. Exod. 3. 5. 1 Sam. 16. 5. Num. 11. 18. Exod. 19. 10. Jer 6 4. So in like sort when God said Sanctifie War it is a command to prepare for War Jer. 6. 4. Jer. 51. 28. From these and such like instances it follows That when God sanctified the first seventh day he commanded Adam and Eve for the more solemnity to prepare themselves for the sanctifying of the seventh day God having made a promise to them in the end of the sixth day that the Seed of the Woman should break the head of the Serpent he sanctified the next day for a Sabbath of rest because he had blessed it with Ordinances and thereby he did command Adam and Eve to prepare themselves against they came into his holy presence on the morrow for sin had defiled them and therefore they needed to prepare themselves not onely by outward washing but also inwardly by true repentance Act. 22. 16. 1 Pet. 3. 15. Es 29. 23. or else instead of receiving good by that blessing wherewith God had blessed the seventh day they might expect a curse at least an outward curse upon their bodies as it fell out upon Aarons Sons when they did not sanctifie the Lord in his worship according to his command the Lord struck them with present death saying I will be sanctified in all that come neer me Lev. 10. 3. and when some of Ephraim and Manasses did come to the sanctified Passeover in the dayes of Hezekiah God was displeased with them because they had not prepared themselves thereto according to the sanctified or commanded preparation of the Sanctuary but Hezekiah prayed for them and the Lord heard him and healed the people 2 Chr. 30 18 19 20. 2 I will speak a little more of the word Sanctified as it implies a command to fallen man to prepare himself to sanctify the seventh day for all sanctified things must be remembred by way of preparation before hand that so they may be done in due time and order or else God that is jealous of his sanctified things will be displeased And therefore one Reason why the word Remember was after added to the fourth Commadement was not to adde a new sense to that Command more than it had to Adam under the word Sanctified but to increase the charge of preparation with more vehemency which at the first was couched under the word Sanctified for now the people of God had forgotten the
him the tree of knowledge of good and evill 3 He shews the matter and manner of the Womans creation of Adams Rib vers 18. which he had omitted in Chap. 1. and it is placed in Chap. 2. vers 18. by the figure Hysteron Proteron because there was not to be found among all the other creatures that were brought before Adam a meet helper for Adam vers 20. she was the last sort of all the visible creatures of this world 4 God brings the woman to the man and joyns them together in Mariage as a meet helper for him vers 22. This was omitted in Chap. 1. 5 He shews that the place of their creation was without the borders of Paradise vers 8. 15. compared with Chap. 3. 23. 6 He describes the situation of that pleasant Garden of Paradise which God made for the place of their habitation as an addition to their happy condition by creation vers 8. c. but this is to be marked that Moses doth by the figure Hysteron Proteron place their aboad in Paradise vers 8. c. before the creation of the woman which figure he useth very often in this Chapter and in the third Chapter 7 He shews the special use of two Trees above the rest by special names vers 9. 8 He shews that God gave Adam and Eve a twofold command concerning these two Trees The first was a positive command saying unto them in the singular number because of their Mariage-union Of every Tree of the Garden thou mayest eat but of that Tree which doth most concern the good of thy present condition I have named the Tree of life therefore in the first place eat of the Tree of life and thou shalt live for ever for by the name of it God did not onely shew the use of it but also he shewed them their duty concerning it verse 9. compared with Chapter 3. 22. Secondly By way of prohibition and commination God commanded them saying Eat not of the Tree of knowledge of good and evill for in the day thou eatest thereof thou shalt surely dye the death Gen. 2. 17. 9 Unto all these particulars in this order connexed together Moses doth immediately proceed to speak of Adams temptation by the Serpent Gen. 3. 1. and of his Fall Gen. 3 6. And thus after this sort Moses doth adjoyn Adams fall fast to his Creation and seating in Paradise without making mention of any other matter that came between This Reason is further strengthned by the consent of sundry good Authors both ancient and latter Calvin saith in Gen. 3. 6. It may be gathered by the Narration of Moses That Adam and Eve did not long keep their Dignity which they had received for as soon as he had but said they were made making no mention of any other matter he passeth to shew the Fall Mr. Ainsworth also observeth in Gen. 3. 1. That mans fall and misery is immediately joyned to his creation and seating in Paradise Mr. Broughton also observeth in his Sinai-sight Tab. 1. That Moses joyneth mans Creation Triall Judgement and Promise to the same day before the woman was called Eve M. Broughton also in his shewing of corruptions in Religion p. 85. saith The first day in which Adam was made he disobeyed as all may see by the continued narration for Eve and for the Serpents Speech and Temptation and Judgement for Curse upon all the Earth The Hebrew Doctors also do generally hold that Adam fell on the day of his creation Mr. Broughton saith in Consent of Scripture that he never heard of any one of them that was of a contrary judgement and Mr. Ainsworth saith in Gen. 3. that the Hebrew Doctors hold that nothing in that Chapter was done after the sixth day of Creation and saith Maymony All our wise men do agree that this whole matter in Gen. 3. was done in the sixth day Rabbi Nathan doth make the story of the sixth day remarkable by joyning many things to the story of that day in sundry Rhetoricall expressions saying thus The same day that Adam was formed the same day that he was created the same day that his fashion was fashioned the same day that his mould was made the same day that his members were knit the same day that his veines were opened the same day that life was put into him the same day that he stood first upon his feet the same day that Eve was maried to him the same day that he gave names the same day that he entred into Paradise the same day that God gave him the Commandement the same day he disobeyed the same day he was driven out of Paradise Perkins on the Creed touching the time of Adams Fall saith The received opinion in former ages hath been that our first Parents fell the same day in which they were created and therefore Augustine writes That they stood but six hours and though we cannot determine the certain time yet in all likelihood saith he it was very short for after that Moses had set down the creation of man he presently without the interposition of any thing else comes immediately to the fall Irenaeus Conâ—ra Haere Lib. 1. speaking of the day of Adams Creation and Fall saith It is evident that the Lord obeying his Father suffered death in that day wherein Adam being disobedient unto God dyed for on the sixth day the day before the Sabbatb was his Passion which was the sixth day of the Creation of the world when man was formed Chrysostome on Matth. saith That Adam and Eve in the sixth day of the first week which was the very same day of their creation were cast out of Paradise Divers other Divines both Greeks and Latines are concurrent in the same opinion many of which are also cited by Mr. Broughton in his Consent of Scripture where he citeth this as a common saying among them That in one day Adam was formed and deformed And so consequently from this Reason it follows that the Sabbath was not instituted in the time of Adams Innocency but after his Fall Reason 2. Adam fell the very first time that ever he eat any thing and therefore he fell on the day of his creation for in reason he Adam fell in the day of his creation because he fell the very first time of his eating would not abstain from eating longer than that day seeing variety of meat was created ready for him to eat and an appetite created to desire food And that he fell the very first time of eating it is evident First By the Devils Question and secondly By the Womans Answer 1 The Devil in the Serpent demandeth this Question of the woman Hath God said Ye shall not eat of every tree of the Garden Gen. 3. 1. mark how the Devils demand by way of Query is of a thing to come And indeed the Devill had not deserved the name of a subtil Serpent if he had demanded whether that might be done which had been
in this respect Christ iâ— eminently stiled Jehovah Sabbaoth that is to say The Lord of all Hosts Ps 24. 10. because they were made for his service that he as their proper Lord might rule them and govern them all for it is said That by him all things consist Col. 1. 17. and in this respect also he is See also ch 4 ch 6 at Sixthly called The Lord of all the whole world and of all things therein Jos 3. 11. Act. 10. 36. Phi. 2. 11. Ps 24. 1. Neh. 9. 6. To him also doth appertain the Dominion of the Heavens and of the heaven of heavens the earth and all that is in them Deut. 10. 14 15. And because all Government is his therefore it is from him that Kings do reign and rule Prov. 8. 15 16. It follows therefore that God ordained Christ to be the right Heir and sole Governour of all the Hosts both of heaven and earth on the sixth day and before God could be said to rest on the seventh day 1 God made Adam in the former part of the sixth day after his own Image as the glory of all his Creation and gave him Dominion over all his visible creatures Gen. 1. 26. 28. But it pleased God in his divine Wisdome to make Adam but mutably happy that so he might fall by the sleight of Sathan and lose his pure qualities wherein he was created after Gods Image and that he might thereby also lose his Dominion over all the visible Creation that so Christ the right Heir might have the possession of all for as soon as Adam fell by his disobedience in eating the forbidden fruit both Adam and all the Creation did presently fall into confusion and disorder And thereupon Sathan might well triumph and boast as he did in the dayes of Job that he had walked to and fro in the earth as the Lord and Conqueror of it because he had not onely brought Adam and Eve into Captivity under the spiritual death of sin and the whole Creation into confusion and disorder but also because he had robbed the holy Trinity of all the glory of their glorious Creation 2 God was pleased in his infinite Wisdome and Providence to let all this come to passe that so the holy Trinity might take occasion thereby to declare unto fallen Man how wonderful they were in Counsel and how excellent in working in that they could tell how to make Man mutably perfect and how to let Man fall by the sleight of Satan and how to break the Devils Head-plot by the promised Seed and how to reconcile and recreate Man and how to make fallen Man know and honour his Creators more than otherwise he could ever have done if hee had stood still in his first integrity of Nature for if Adam had still continued in his Created perfections he could not have honoured the Mediator so as he did after his Fall seeing hee needed not a Mediator in that condition neither could he have so much honoured Gods Mercy in the Mediator as he did after his Fall and Re-creation 3 By this time I think any man may easily see the reason why all the three Persons in the God-head had a hand in the Creation of the World and more eminently in the Creation of Man Gen. 1. 26. surely the chief reason was That God might make Adam in his Innocency could not so wel honour all his Creators as after his Fall and Re-creation Adam by his Fall and Recreation the better able to know and honour all the three Persons in the God-head as his Creators for Adam could not honour all his Creators so well in his Innocency as after his Fall and Re-creation and in this respect all the three Persons in the God-head are called our Creators Eccles 12. 1. Psal 149. 2. and our Makers Job 35. 10. Es 54. 5. and truly such Creators could not rest on the Seventh Day from all the Works which they had Created and made until they had made man to know them to be their Creators by a Re-creation which Adam could not do as long as he stood in his Innocency but as soon as his Creation was finished and made perfect by a Re-creation then faln man both knew and honoured all his Creators and the Mediator in special to be the Mediator of his Re-creation of his Reconciliation and eternal Redemption and then God rested on the Seventh Day because he had finished his Creation by the promised Seed 4 After Adams fall it pleased God so to question with Adam about his miserable condition by his Fall that he made him sensible of his misery and then it pleased God to make his Mercy known to him in the Mediator It was a terror to the Devil to hear that the Seed of the Woman should break his head Gen. 3. 15. but because it was a great comfort to faln Adam for God declared the Mediator both in his Person and Office to faln Adam and by Gods description Adam could not chuse but know that his Person must needs be both God and Man he could not chuse but know that he that must break the Devils Head-plot must needs be God and that he that must be born of the Seed of the Woman must needs be Man and then for his Office hee could not chuse but know that it must be a Mediatorial office of reconciliation or else such a miserable sinner as he could never be restored again into Gods favour In all these respects faln Adam could not chuse but know and honour the Father for his great Mercy in propounding such a Mediator and he could not chuse but know and honour the Mediator of his Redemption more than if he had stood still in his innocency and he could not chuse but know and honour the Holy Ghost because his heart and minde was recreated and made new by the sanctifying work of the Holy Ghost for the sake of the Mediator 1 Pet. 1 2. Fallen Adam of himself had no skill nor will to finde out a Mediator till the Holy Ghost did inable him to beleeve that the Seed of the Woman should one day give his Soul as a Mediatorial Sacrifice of attonement even then when the Devil should peirce him in the foot-soals for the procuring of his Fathers reconciliation by which he should bee eternally redeemed from the Curse due to his disobedience and from the guilt of his sin and so be received into Gods favour as his adopted son O the infinite Wisdom of God that could tell how to augment mans happinesse and his own praise by Adams sinful disobedience if Adam had continued still in his innocency he should have been continued only in his Natural perfections and have been a Lord above all the rest of the visible Creation but in that condition he could not have so much honoured all his Creators as he did after his recreation neither should he have attained to that degree of happiness as after his Fall
Day because in it Christ rose from the Dead as an absolute Lord and Conqueror of Satans Head-plot and therefore now seeing his Death was declared to be a perfect sacrifice of Attonement God made him both Lord and Christ and thereupon Christ hath ordained that day to bee the day of his publick Worship in the place of the seventh day to the end of the world Thus have I declared the first seventh day to be made famous and honourable by three several sorts of instances that have relation to Gods resting and to Mans resting on the seventh day in relation to the work of our Redemption by the promised Seed CHAP. XIII Proving That though Christ hath abolished the seventh day by his death yet that 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 I Have already shewed you that God blessed the seventh day and sanctified it because that in it he rested from all his works that belonged either to the heavenly or the earthly Host and that his finishing Act lay in this namely in ordaining the Seed of the Woman to break the Devils Head-plot and when that Head-plot was broken then God rested and was refreshed and then also he sanctified the outward rest of the seventh day to be a sign both of Gods rest and of Mans rest on the Seed of the Woman as soon therefore as the Seed of the Woman had broken the Devils Head-plot by his propitiatory sacrifice of Attonement the holy rest of the seventh day must cease as it was a type or sign of that which is now performed But yet withall I pray remember what I have said upon the word Sanctified namely that thereby God commanded fallen Man to set apart the seventh day for a double use 1. As the sanctified time of that Worship wherewith he had blessed the seventh day and 2. As a sanctified sign in this last respect the seventh day is abolished by the death of Christ but in the first respect namely as it was set apart for so much time to be imployed in the exercise of such Ordinances both publick and private as God had blessed the seventh day withall so it must continue namely the seventh part of time according to the days of the Week in a constant succession to the first seventh day to the end of the world And indeed the seventh part of time cannot bee translated to any other day of the Week but to the next day after the seventh day for if it had been translated to any other day God should have been a loser of his seventh part of sanctified time there would have been a vacuum in the revolution of the seventh part of time at least in the first translation of it to any other day but the first day of the Week and so the roundnesse of the seventh part of time would have been spoiled which must noâ— be admitted for as God did not allow lesse than six parts of the Week for Mans civil imployments so neither will he have lesse time for his publick worship than he appointed at first Therefore it would have been a great dishonour to Christ who is made of God to be both the Lord of his Church and the Lord of the Sabbath if he had left the day of his publick Worship arbitrary to each particular Church to transferre it to what day they pleased A man may with as good reason affirm That Christ hath left the outward Form of his publick Worship arbitrary to each particular Church as affirm That he hath left the day of his publick Worship arbitrary there is as much reason for the one as for the other for Jesus Christ by his death hath made as much alteration in the second Commandement in respect of his outward Worship as in the fourth Commandement in respect of the change of the day Secondly the very order of the Ten Commandements doth plainly tell us that all Gods publick Worship which is fully comprehended in the second Commandement must have a publick day appointed by God himself for the constant exercise of his said publick Worship and consequently it follows that as soon as Christ had abolished the seventh day by his death he being the Lord of his Church and the Lord of the Sabbath must establish another certain day in the place of the seventh day to the end of the world without any intermission or losse of time The order of the four Commandements of the first Table lyes thus 1 The first Commandement doth injoyn us to worship the true God alone in Unity and Trinity with the whole inward man 2 The second Commandement doth injoyn us to worship the true God with all such outward worship as he had commanded at that present or should command afterwards 3 The third Commandement doth injoyn us to worship God in a holy manner both publickly and privately and with outward reverence as well as inward 4 The fourth Commandement doth injoyn us to observe the seventh day not onely as a sanctified sign but also as the sanctified time of that worship wherewith God had blessed the seventh day as soon therefore as Christ the Seed of the Woman had accomplished that work of breaking the Devills Head-plot by his Propitiatory Sacrifice the seventh day in regard it was a sanctified sign must cease but as it was the sanctified time of Gods publick worship so it must not cease but it must still be continued or else Gods publick worship must suffer losse and confusion no other way can be found out by which the constant solemnity of Gods established worship may be continued but by translating the seventh day to the next day for by that means onely God shall still have the seventh part of time for his publick worship without interruption and by this means onely the twofold manner of sanctifying the seventh day doth attain its severall ends 2 Let it be a little further inquired into To what end did God command all his publick worship in the second Command and to what end did he command all his publick worship to be reverently performed in the third Command if the day of his publick worship in the fourth Command be wholly obliturated 3 Consider that the command of Christ is that all his publick worship must be done decently and in order 1 Cor. 14. and seeing he doth require that the meanest circumstances of his worship be done decently and in order no doubt but he hath taken order that the main things of his publick worship should be done decently and in order and that cannot be without some publick day be uniform But if Christ Jesus hath left the day of his publick worship abitrary to his particular Churches they will hardly agree upon a way of decency especially in respect of the solemnity of time doubtlesse they will appoint several dayes of the week as every
to the Churches of Achaia Galatia Phrigia and Macedonia and doubtlesse as these parts of the world so many others did know that Christ Jesus had ordained the first day of the week for his publick worship in the place of the seventh day And truly John might well call it the Lords day in a double respect 1 In relation to the day of his Resurrection because in it he arose from the dead as the Lord and Conqueror of Satans Head-plot Rom. 14. 9. â— Because He as the Lord of his Church and as the Lord of the Sabbath did ordain this day to be the day of his Publick Worship in the place of the seventh day to the end of the world And in both these senses David might well say This is the day which the Lord hath made let us be glad and rejoyce in it Psal 118. 24. Psal 118. 24. The Builders the Scribes and the Pharisees put Christ to death as an out cast Malefactor But thiâ— stone which the Builders refused is become the head of the corner for by his Resurrection he is become the Lord and Conqueror of Satans Head-plot Now this is the day that the Lord hath made let us be glad and rejoyce in it Compare with this Psalm our Saviours Exposition in Mat. 21. 3 Why should not the title of the Lords day be as good an evidence that Christ was the Institutor of it in the place of the seventh day as the title of the Lords Supper is That Christ was the Institutor of it in the place of the Passeover A seventh Reason that doth perswade me that Christ himself Reason 7 hath ordained his Resurrection-day in the place of the seventh day is because God had determined beforehand as it appears by the Predictions of the Old Testament that he would in the dayes of the Gospel sanctifie some standing day for his publick worship in the place of the seventh day 1 It was Prophesied that in the dayes of Christ his people should come willingly at the time of assembling in holy beauty Psal 110. 3. I think none will deny these words to be uttered as a Psal 110. 3. plain Prophecie that the Christians of the New Testament must observe a certain day for the exercise of Gods publick worship in the place of the seventh day and of all their other Sabbaths 2 God calleth the worship of the New Testament by the name of the Sabbath Es 56. 2 4 6. implying thereby that we Christians shall not onely have a certain form of outward worship Es 56. 2. 4. 6. according to the second Commandement but also that we shall have a certain known day for the exercise of the said worship according to the fourth Commandement 3 It is Prophesied that Christians shall have more Sacrifices in their Sabbath than the Jews had under Moses Law Ezek. 46. 4 5. Ezek. 46. 4 5. compared with Numb 29. 9 10. This mystical speech doth imply First that Christians shall observe a certain form of publick worship And secondly that they shall observe a certain day for the exercise of that publick worship And truly it argues to me that God hath given over such men to a senselesse mind that though they are forced to grant that Christ hath ordained a certain form of publick worship yet do deny that Christ hath ordained a certain day for the exercise of that publick worship I cannot see how they can be separated without apparent hazard of barbarous confusion to Gods publick worship 4 It is Prophesied that the peoples shall be gathered together and the Kingdomes to serve the Lord Psal 102. 22. And that from month to month and from Sabbath to Sabbath all flesh shall come to worship before me saith the Lord Es 66. 23. Es 66. 23. These Scriptures do plainly teach us these two Doctrines 1 The utter abrogating of all Moses typical worship in the dayes of Christ because it is not possible for all Peoples and Nations to come to Jerusalem from month to month and from Sabbath to Sabbath to worship before the Lord there 2 These words imply that the Christians of the New Testament shall be very active in Gods worship and in the observing of some known publick day for the exercise thereof An eighth Reason that doth much perswade me that Christ hath ordained his Resurrection-day for the day of his publick worship Reason 8 in the place of the seventh day is taken from the Mystical number Eight for the day of Christs Resurrection in a continued reckoning of dayes is the Eighth day For he rested all the seventh day in his Grave and the next day being the Eighth day in order of dayes he arose as an absolute Conqueror and the Mystical number of Eight is a day of perfection in the Law and therefore a fit type of the perfection of Christ by his Resurrection on the Eighth day 1 No creature by the Levitical Law was allowable for sacrifice Reason 1 untill it was eight dayes old Lev. 22. 27. Exod. 22. 30. Lev. 22. 27. Exod. 22. 30. I cannot but wonder why the Lord did refuse it aâ— seven dayes old seeing the seventh day was the day of Gods perfect rest from all his works for then he rested in Christ that had made all perfect again after Adams fall by his Propitiatory Sacrifice of Attonement But when I consider again that his Propitiatory Sacrifice was not evident to be perfect untill he rose again from the dead as the Lord and alone Conqueror of Satans Head-plot on the first day of the week which day is also called the Eighth day by John Joh. 20. 26. Joh. 20. 26. I say by this consideration my wondring is staid and I do rather wonder at Gods wise Providence that would not accept any young beast as a perfect beast for Sacrifice untill the eighth day doubtlesse it was in relation to the manifestation of the perfection of Christ his Sacrifice by his Resurrection on the eighth day For though the number seven be a perfect number in some respects yet in other respects the number eight is a more perfect number The Youngling must continue under the Dam seven dayes during which space of time the Hebrew Doctors did call it Lacking Time because in that space it was not perfect for Sacrifice Although the Sabbath had passed over the head of it But on the eighth day it was accounted perfect and then and not till then it was accepted in Sacrifice Therefore in the case of Sacrifices of Attonement the number seven was not so perfect as the number eighth And what can this degree of perfection on the eighth day resemble fitter than the manifestation of the perfection of Christs propitiatory Sacrifice by his Resurrection on the eighth day And truly if he had not risen from death to life the next day after the seventh day his Sacrifice of Attonement by his death had been lost and vain 1 Cor. 15. 17. And answerable to the
the Sabbath or seventh day namely his body rested in his grave and his soul in Paradise 3 On the first day of the week he arose again from the dead as the Lord and Conqueror of Satans Head-plot and in this respect he being the Lord of his Church and the Lord of the Sabbath did ordain it for the day of his publick worship in place of the seventh day to the end of the world 4 God by his eternal Counsel ordained and Christ in obedience to his Fathers will accomplished his Death and Resurrection in a Sabbatical Yeer of Jubilee And this Sabbatical Jubilee is also called The acceptable Yeer of the Lord Luke 4. 19. And from the typical signification of the Luke 4. 19. Jubilee-deliverance the Hebrew Doctors did fore-see and fore-say to the admiration of considerate Christians That the Divine Majesty would be to Israel in a Jubilee Freedome Redemption and Finisher of Sabbaths See Zâ—har on Lev. 25. Col. 2. 10. fol. 53. And to admiration also Kimchi upon Ezek 40. saith That the Messiah Redeems in a Jubilee See H. Bro. in Req p. 13. and in Sinai-sight Yeer of the World 2560. III Who can but admire also at the wonderfull Providence of God 3 The Resurrection of Christ fell out so that it was made famous by three remarkable dayes that the day of Christs Resurrection should fall out so as that it should be remarkable by three famous daies 1 It fell out upon the first day of the week 2 It fell out upon the eighth day 3 It fell out upon the third day 1 Christs Resurrection fell out upon the first day of the week wherein God created light out of darknesse and on that day Christ did arise out of his darksome grave to give light to the world Joh. 1. 9. Joh. 8 12. and so he made that day which was first in order in the Creation to be first in dignity by the work of his Resurrection he made that day which was the first fruits of time to be the first fruits from the dead 1 Cor. 15. Col. 1. â—6 2 Christs Resurrection fell out upon the eighth day namely on the next day after the seventh day which is the eighth day the eighth day was ordained by Moses Law to be a day of perfection above the perfection of the number seven which I have noted might well be to typifie the day of Christs Resurrection to come in the place of the seventh day 3 Christs Resurrrection fell out on the third day after his death and so Christ opened and alledged from the Scriptures that he must rise again from the dead on the third day Luke 24. 45 46. and doubtlesse the Resurrection of Isaac on the third day was a rare type of the Resurrection of Christ upon the third day for Isaac is said to have been offered Jam. 2. 21. and to have been raised up again from the dead after a sort on the third day Heb. Jam. 2. 21. 11. 19. for it was the third day from their coming out to sacrifice Heb. 11. 19. when he and his Father Abraham came to the place of performance and from that action the Hebrew Doctors do gather that the third day is mysterious in Scripture There are many a three days say they in Scripture of which one is the Resurrection of the Messiah See Ains in Gen. 22. 4. See also H. Bro. in his Reduction in Dan. 9. and Christ himself did fore-tel that On the third day he should Gen. 22. 4. be perfected Luke 13. 32. his meaning must needs be that Mediatorial Luke 13. 32. Sacrifice of Attonement should be declared to be perfect by his Resurrection on the third day Conclusion From all the Premises it appears that the day of Christs Resurrection was the most glorious day that God had honored and the most glorious day that could be thought on among true Christians and therefore it may perswade our consciences that if Christ hath ordained any day for his publick Worship in the place of the seventh day it must needs be that day of perfection wherein he arose as Lord and Conqueror oâ— Satans Head-plot and therefore the observation of it ought to be honored of all good Christians for evermore Amen CHAP. XV. Propounding some Reasons why the Apostles did allow of the Jewish Sabbath or seventh day in their Synagogues for a time after it was abolished by the death of Christ as well as of the Lords Day in Christian Churches THe Apostles knew well enough that Christ had ordained his Resurrection-day as the day of his publick Worship in place of the seventh day and therefore in that respect they appointed all Christian Churches to observe that day for Gods publick Worship and yet notwithstanding they still resorted to Gods publick Worship on the seventh day in the Jews Synagogues for a certain space of years after the death of Christ I say for some space of time the Apostles did allow by way of permission the use of the Sabbath or seventh day yea they did allow of the use of Sacrifices also in the Temple for a time for they knew that as long as Christ was willing to suffer the Temple to stand undestroyed that he was willing to suffer and permit the use of Sacrifices and Sabbaths and therefore for the weaknesse sake of many beleeving Jews that did as yet remain in their old Synagogues the Apostles did see it convenient to allow of the use of the seventh day for Gods publick Worship in their Synagogues according to their ancient known custom yea moreover the Apostles did see it convenient to allow of the use of Circumcision and of all the other Customs of Moses also for a time for the weaknesse sake of many ten thousand Iews that did beleeve in Christ because that many of these beleeving Iews did still continue to be zealous assertors of the customs of Moses Law Act. 21. 20. for many of these beleeving Iews were Acts 21. 20 not only eminent for faith in Christ but also they were eminent for zeal in Moses Law as we may see in the example of Ananias that opened Pauls eyes It is recorded of him that he was a godly man as pertaining to the Law Act. 22. 12 and it is also recorded that there were divers other Iews that did beleeve in Christ and yet they still continued zealous not only for Circumcision but also for all the other customs of Moses Act. 15. 5. Act. 15. 5. 24 and it was for the sake of these beleeving Iews that as yet remained in Synagogues that the Apostles did by way of permission allow of the use of the Sabbath day in their Synagogues till a convenient time of Reformation And out of this consideration it was that the Apostles in their Decrees at Ierusalem did not absolutely forbid the use of Circumcision Acts 15. and out of this consideration it was that Paul took liberty to Circumcise Timothy that so he might thereby
win the affection of the said Synagogues where some beleeving Iews were to his person and Ministry Act. 16. 3. Acts 16. 3 Yea a long space after the death of Christ he did by the advice of the Apostle Iames take upon him to be a Consort with four men that took upon them a Levitical vow namely the Nazarites Vow and Paul did well-nigh observe all the days of Purification according to the custom of Moses Law and he was also ready prepared to pay his part and share of their Sacrifice to be See Ainsw in Numb 6. 18 offered in the Temple had not the Malignant Iews hindered him by apprehending his Person in a sudden rage against him for polluting the holy Temple as they surmised Act. 21. 24. And for Acts 21. 24 this very reason the Apostles made no scruple at all to preach on the Sabbath or seventh day in the Iews Synagogues for in the Synagogues the Iews observed no other day but the seventh day as it is evident by Acts 13. Acts 16. Acts 17. Acts 18 c. The Apostles therefore made no scruple but did gladly take the opportunity of their old Sabbath to preach unto them in their Synagogues by the means whereof they converted many ten thousand Iews unto Christ and after conversion the Apostles lâ—ft them to continue still in their Synagogue-Assemblies untill the malignant Iews did persecute them and then the Apostles did advise them to separate from the Synagogue and so to joyn themselves into particular Christian Churches where they were directed to observe the Lords Day in the place of the Jewish Sabbath for in those Heathen Countries where Paul preached in the Iews Synagogues the Heathen Governours by Gods special providence left the Iews to the free liberty of their own Consciences to use what Worship and what day of Worship they pleased and in that respect the Christians had as much liberty to observe the Lords Day in their Church-Assemblies as the Iews had to observe their Sabbath in their Synagogues and therefore as soon as the beleeving Iews and Proselites of Thessalonica were persecuted by the malignant Synagogue they joyned into a Christian Church-Assembly by themselves Acts 17. 4. and so the beleeving Iews and Proselites of the Synagogue of Corinth Acts 17. 4 Acts 18. 17 Acts 19. 9 did the like as soon as they were persecuted Act. 18. 17. and the Christian Iews and Proselites of Ephesus did the like Act. 19. 9. These and all the other beleeving Iews of the other Synagogues did separate themselves from the malignant Synagogue as soon as they were persecuted and joyned themselves into several Christian Churches and then they kept their Church-meetings on the Lords Day and not on the Sabbath Day for the Apostles did open and allege unto them that the Iewish Sabbath was abolished by the death of Christ and that Christ had instituted his Resurrection-day in the place of it for the day of his publick Worship Obj. Here it may be demanded How can it be proved that the Apostles did instruct the beleeving Jews and Proselites in the observation of the Lords Day Ans It is evident enough by the opposition which some of the said beleeving Iews did make against the Apostles and the The opposition whâ—ch some of the beleeving Jews made in Christian Churches or their not observing of the Jewâ—sh Sabbath doth fully pâ—ove that the Christian Churches had cast off the Jewish Sâ—bbath and that they observed the Loâ—ds Day in the place of it Christian Churches for the not observing of the Iewish Sabbath for it is evident that many of the said beleeving Iews did still earnestly contend not only for the observation of the Iewish Sabbath but also for the observation of all the other customs of Moses but if the said Christian Churches had not altered the day of their publick Worship the said beleeving Iews had not had any occasion at all to contend for the observation of their wonted Sabbath Day therefore by their earnest contending for the observation of the Iewish Sabbath it appears That the Christian Churches did by the Apostles directions observe the Lords Day for Gods publick Worship I say the earnest contention that some certain Iews which did beleeve did make against the Christian Churches for their not observing of the Iewish Sabbath doth fully prove to my understanding that the said Christian Churches had laid aside the use of the Iewish Sabbath and did make use of the Lords Day only for the use of Gods publick Worship as I shall explain it by and by Buâ— yet I have also affirmed that the Apostles did allow of the obseâ—vation of the Iewish Sabbath in the Iews Synagogues and that they did gladly imbrace the opportunity of that day to preach unto them for their conversion to the faith of Christ And so for a time the Apostles did observe two Sabbaths together namely the Iewish Sabbaths in preaching to them in their Synagogues and the Lords Day in preaching to the convâ—rted Iews and Proselites in their Christian assemblies And this their practise was as allowable for a time as Iohns Baptism was with Circumcision for a time for Apelles was Baptised with the Baptism of Iohn after he had been Circumcised Acts 19. 3. and Christ himself was Baptised of Iohn in Iordan after he had been Circumcised yea which is more it was after that Christ had ordained Iohns Baptism as a Sacrament of initiation into the Christian Church and Paul did Circumcise Timothy who doubtlesse had been formerly Baptised into the Church of Christ Obj. Why did the Apostle Paul circumcise Timothy seeing hee had formerly been baptised into the Church of Christ Ans Doubtlesse hee did not Circumcise Timothy out of any Conscience to the necessary use of Circumcision as the Ieâ—s Synagogues did but because Paul and Timothy were to be conversant in the Synagogues where they observed the Sabbath and Circumcision therefore Paul did it meerly out of Christian Wisdom and Providence that he might thereby win the Iews the more to respect his Person and Ministry Act. 16. 3. â—or Paul desired to be conversant in the Iews Synagogues as much as might be but he knew he could not be admitted to converse with them in their Synagogue-Worship having Timothy an uncircumcised Grecian for his companion unlesse he was Circumcised for uncircumcised Persons might not be admitted to familiar converse with them in the exercise of Religion Acts 10. 28. Therefore seeing the Apostles saw cause to allow of the use of Circumcision by way of permission for a time after that Christ had ordained Baptism as the only Sacrament of initiation into his Church they might by the same reason allow of the Iewish Sabbath in their Synagogues though not in their Christian Churches no more than they might allow of the use of Circumcision in their Christian Churches for Paul would not Circumcise Tiâ—us to please some zealous Iews in the Christian Church though he did
the common opinion of the Jews at the destruction of Jerusalem Object 4. If Christ had ordained his Resurrection-day as the day of his publick Worship in place of the Sabbath or seventh day then me thinks the Apostles in their Writings should have recorded it with the Circumstances of it namely the time when and how he did ordain it if this had been done the matter had been out of question to all men Ans The Wisdome of God did not see it good to make all his Ordinances cleer to all men at the first sight when our Saviour was here upon the earth he did oftentimes open his mouth in Parables that they which see not might not perceive and that his best servants might dig for his hidden Treasures But I may say also it is not recorded that Christ did instruct any of his Apostles of the time when nor of the manner how he did first ordain John to baptise but because all men generally held John to be a Prophet therefore they concluded that he had received some authority from heaven to baptise subjects for Christ against he came into his Kingdome which he proclamed to be at hand and by the like authority we may conclude that the Apostles did command the observation of the Lords day for Gods publick Worship in the place of the seventh day because it was in frequent use in their dayes as I have proved and they being Prophets had special direction from Christ the Lord of the Sabbath so to direct his Churches which directions in all probability they received from him at his first comming to their Assembly in the evening of his Resurrection-day or else in the evening of his second coming to their Assembly on that day seven-night Joh. 19. 20. 26. for then he opened their understandings to understand such Scriptures as he alleged concerning his Joh. 19. 20 26. Death and Resurrection Luke 23. 54. 47. and then also he gave them a new Commission to preach the Doctrine of the forgivenesse of sins in his name Joh 20. 21 22 23. and then he gave Commandements unto them and spake of such things as appertained to the Kingdome of God Act. 1. 2 3. doubtlesse therefore he did then instruct them concerning the day of his publick worship wherein they must preach forgiveness of sins in his name to all the world and this Commission he did again renew unto them before his ascension saying Go and teach all Nations baptizing them in the Name of the Father Son and holy Ghost teaching them to observe all things whatsoever I have commanded you and lo I am with you alwayes to the end of the world Whatsoever therefore the Apostles commanded the Christian Churches to observe they did it by vertue of Christs former command and therefore Paul saith I have received of the Lord that which I have delivered unto you 1 Cor. 11. 23. The Commandements therefore which the Apostles gave unto the Christian Churches they were the Commandements of Christ among which Commandements the observation of the Lords day must needs be one in place of the Sabbath which was fully abolished by the death of Christ CHAP. XVI Being an Answer to several Questions I whether Christians Quest 1 now under the Gospel are bound to observe the Lords day as strictly from all work and as holily in all the duties of Religion as the Jewes were to observe the Sabbath day THe Sabbath or seventh day must be considered either as it Ans 1 was a holy sign Or secondly as it was the holy time of Gods worship in the first sense the Lords day is not like the Sabbath for our Lords day is not a sign of a thing to be performed 〈…〉 as the Sabbath was but now our Lords day must be observed as a memorial that Christ hath fully broken the Devils Head-plot by his Mediatorial Sacrifice and this he hath declared to his Church by his Resurrection from the dead on the first day of the week and in remembrance thereof he hath now ordained that day to be imployed as the sanctified time of his worship in attending upon his Ordinances both publick and private as strictly from all work and as holily in all Christian duties as the Jews were to observe the Sabbath day under the Law and in remembrance thereof John doth stile it the Lords day Rev. 1. 10. Quest 2. Might not the Jews so much as kindle a fire upon the Sabbath day to dresse necessary food As Mr. Ainsworth seems to understand the Scriptures with the consent of the Hebrew Doctors in Exod. 16. 5. and Exod. 16. 5. Exod. 35. 3. in Exod. 35. 3. Ans I grant that Mr. Ainsworth doth so understand the Scriptures and so do some of the Hebrew Doctors But yet withall I say that the Scriptures rightly understood did alwayes allow the Jews as much liberty to kindle a fire for the dressing of necessary food upon the Sabbath day as it allows Christians on the Lords day as it is evident by the example of our Saviour himself for he went to a Feast upon the Sabbath day into the house of a chief Pharisee Luke 14. 1. and at the same time the Pharisee Luke 14. 1. had many other guests present for our Saviour marked them how they chose out the chiefest rooms at this Feast v. 7 8. And this Feast I conceive was a Wedding Feast though I also beleeve that the new maried parties were maried before this day not on this day It is unlawfull to begin a Mariage upon the Sabbath day Lev. 23 8. for the Jews held it utterly unlawful to begin their Mariage upon the Sabbath day See Ains in Lev. 23. 8. But yet they held it lawful to keep a Wedding Feast upon the Sabbath day and the reason is plain because they held it to be a lawfull custome to keep a Wedding Feast for seven dayes together of which number the Sabbath day must needs be one Judg. 14. 10 12. Gen. 29. 27 28. And this is a common rule among the Jews That whosoever marieth a Maid he shall rejoyce with her seven dayes not doing any work but eating drinking and making merry See Ains in Gen. 29. 27. And none could keep such a Feast of many persons in the cold Winter without the use of a fiâ—e to make their food comfortable to nature according to the nature of a Feast And it is further to be noted that whiles our Saviour was present at thâ— Feast he â—ound no fault with the act of Feasting but onely withing corrupt circumstances which did accompany this Feast 1 He found fault with some of the guests because they chose out the uppermost seats 2 He seemed to reprove the Governour of the Feast because he invited his rich friends onely vers 12. But Christ told him it had been more suitable to the Sabbath day if he had invited the poor to his Feast And yet I beleeve it was not sinfull to bid the rich for
if it had been sinfull Christ would either have declined the invitation or else he would have born witnesse against it as a sinful practise but he did neither of these therefore it was not sinful to invite the rich to a Feast upon the Sabbath day where the Feast must last seven dayes together 2 I answer That it was as lawfull for the Jews to kindle a fire upon the Sabbath day to prepare warm food for infirm and weak stomacks which are almost in every family as it was to do any other work of mercy And it was lawfull to do works of mercy upon the Sabbath dayes as it is evident by our Saviours often shewing of compassion to weak and sickly persons upon the Sabbath day 3 I answer that the Priests did hold it lawfull to kindle new fires on the Sabbath dayes for the use of their Sacrifices I grant they had one constant and continual fire that was alwayes maintained by the side of the Altar but from this fire they used to kindle other fires for the burning of such parts of their Sacrifices as they offered on the Sabbath dayes Hence I infer that seeing Christ Jesus hath told us that he doth prefer mercy before Sacrifice no question but he allowed the Jews to kindle a fire for works of mercy as well as for the use of Sacrifices on the Sabbath day and therefore out of doubt they might kindle a fire on the Sabbath day to prepare necessary food for such as are infirm of nature See Mat. 12. 5 6. Mat. 12. 5 6. 4 I answer That the Priests did kindle new fires every Sabbath day to boyl or roast their portion of meat which was due unto them from each Sacrifice by Gods allowance for God commanded them to eat their part and portion in the same day wherein the Sacrifice was offered Lev. 7. 15. but they could not eat this portion unlesse they kindled a fire either to boyl it or roast it 5 On the day of Attonement which was a Sabbath of Sabbatism and therefore every was as strict for rest as the Sabbath or seventh day was yet then the High Priest which must of necessity often wash his Body for the several services of that day might in case he were an old man or sickly have his water wherein he bathed his body made warm by the use of Fire the Hebrew Doctors say They took off the cold from the water either by Irons made hot in the Fire or else by mixing of hot water with the cold See Ains in Lev. 16. 24. By these and sundry such like instances it is evident That the Jews might lawfully kindle a Fire upon the Sabbath Day to prepare warm meat for the comfort of the infirm the aged or sickly persons Quest 3. Is it not plainly said in Exod. 35. 3. Ye shall not kindle a Exod. 35. 3. fire in your Habitations upon the Sabbath Day Ans Though some that are both godly and learned Christians as well as some later Jews do hold it unlawful to kindle a Fire on the Sabbath Day to dresse any meat yet the more ancient Rabbins and many learned Christians also do restrain this Prohibition of kindling a Fire to Artificers only But for the better understanding of the true sense of this text it is necessary to compare it with the like prohibition in Exod. 31. 1 c. where the Lord commanded Moses to command Bezaliel to make the Tabernacle and all the appurtenances thereof with all diligence that is to say with all possible speed without any delay because it was to be for the place of the Lords residence among them Exod. 25. 8. 22. but yet notwithstanding this careful diligence the Lord commanded Moses saying in ver 13. Speak unto the Sons of Israel and say Verily or notwithstanding Exod 31. 13 as the Seventy read it my Sabbaths yee shall keep for it is a sign between me and you throughout your Generations to know that I am Jehovah that sanctifieth you In these words God gave a double reason why they might not do any work about the making of the Tabernacle upon the Sabbath Day 1 Because the Sabbath was the sanctified time for his publick Worship in these words Verily or notwithstanding my command of your diligence my Sabbathe yee shall keep 2 Because the Sabbath was a sanctifiâ—d sign between me and you throughout your Generations c. ver 13. 3 Unto all this a threatning is added in case any man did presume to do any work about the Tabernacle Every one that prophaneth it shall be put to dye the death ver 14 15. Exod. 31. 14 15 This phrase implies That for their double sin in prophaning Gods sanctified Time and Gods sanctified Sign they should bee put to dye such a kind of death as was after a sort a double death for 1. He must be stoned to death and 2. His dead body must be after his death hanged upon a Tree till Sun-set for the greater detestation of that Sin and for the greater terror of others for this is a thing upon Record in the Hebrew Doctors That all such Malefactors as deserved stoning to death must be hanged up afterwards upon a Tree as it is manifest also by the instance of the rebellious Son in Deut. 21. as I have opened the matter more at large elsewhere But if it be conceived by any that if any man will now presume to gather sticks upon the Lords Day he should be punished with stoning to death as the man that gathered sticks on the Sabbath Day was I answer There is not the like reason because the Lords Day is not ordained to be a sanctified sign of Gods resting and of Mans resting in the Seed of the Woman to break the Devils Head-plot as the Sabbath was I conclude therefore by comparing the work of the Tabernacle in Exod. 31. with the work of the Tabernacle as it is repeated in Exod. 35. that the only reason why they might not kindle a fire in their Habitations on the Sabbath Day was to restrain them from their eager desire from their rash or superstitious zeal to prosecute the work of the Tabernacle which was commanded to be done with such careful diligence for the place of Gods residence among them the Lord doth prefix a prohibition to restrain them from kindling any fire for that work and to prevent their rash and heady zeal a threatning is annexed Whosoever doth any work namely of his particular Calling upon the Sabbath Day shall be put to death Exod. 35. 2. therefore yee shall kindle no fire for that businesse ver 3. And as it was unlawful for them to kindle a fire for such works as belonged to their particular Callings on the Week-days so out of all doubt it is as unlawful for Christians to kindle a fire on the Lords Day to do any such servile works as that was but wherein can you finde a prohibition wherein the Jews are forbidden to
impiety and Apostacy God would confound their Language and scatter them upon the face of the earth and in memory of that Prophecie he called his Son Peleg and truly hee must needs be a rare Sabbath-keeper that kept the faith when all the rest of Noahs family fell away 2 God hath honoured Ebers memorial in another respect namely in that all the Nations of the Jews are called Ebrews after his name Gen. 14. 13. Gen. 39. 14 17. and it seems to mee that his constant abode was in the Land of Canaan because the Land of Canaan is called the Land of the Ebrews long before the Jews came out of Aegypt to dwell there Gen. 40. 15. And secondly because his great Grand-father Sem who was the King of Salem in the Land of Canaan is called the Father of all the Sons of Eber Gen. 10. 21. Sem was the Father of many other Families Gen. 10. 21 besides Ebers but for some special reason namely of their Co-habitation Ebers Sons are called Sems Sons for Sem is called the father of them which I conceive is to note out unto us that Eber was a close cohabiter and familiar with Sem in the faith of Christ when all the other Families did Apostatise and depart from them to Babylon to worship new gods Master Broughton saith That the Hebrew Tongue remained only in the faithful of Ebers House after the building of Babel and in them is continued the name of Ebrews as perpetually opposite to the builders of Babel to whom Eber preached that their tongues should be divided Prin. Posit p. 3. 3 Isaac was the seventh from Eber his faith is famous in his ready obedience to be sacrificed for he was at that time in the prime of his strength because he carried all the Wood for the Burnt-offering up the Hil Gen. 22. 6. and therefore he might wel be Gen. 22. 6. about thirty three years of age when he went with his Father Abraham up to the Mount of Moriah to be sacrifised and therefore also he was able by strength of Nature if he had been unwilling to be bound to have withstood his aged Father who was now one hundred and thirty three years old and therefore he was in the declining of his Natural strength and he might the more easily have withstood his aged Father because they two were alone and none there to help Abraham And now seeing Abrahams faith is recorded to be famous in that he did so readily obey Gods command not sparing to sacrifise his only Son at his command Isaacks saith is therewithall recorded to be no lesse famous in that he was so cheerfully willing to be bound and to be sacrifised they both knew that God was able to raise him up again from the dead Heb. 11. 19. Heb. 11. 19 and thus God made his obedience to be a sweet typical resemblance not only of the free and voluntary but also of the actual obedience of Jesus Christ to make his Soul a sacrifice for our sins Es 53. 10. Es 53. 10 4 Moses was the seventh from Abraham by no lesse rare Providence of God than Enoch was the seventh from Adam 5 Joshua was the seventh from his Grand-father Ephraim and David was the seventh son of Jesse 6 Judah was the seventh Patriarch as the Hebrew Doctors do in this order count him First Abraham second Isaac third Jacob fourth Ruben fifth Simeon sixth Levie seventh Judah and in this respect the Hebrew Doctors do compare him to the first seventh day Secondly In another respect they do compare him to the fourth Commandement namely as he was the fourth Son of Israel and so both these ways they do make his memorial Honourable by their allusion to the first famous seventh day See Ains in Gen. 49. 12. 7 Bazaliel the Master-work-man of the Lords Tabernacle was the seventh from Judah as it is evident by his Genealogie in 2 Chro. 2. 5 9 18 19 20. In all these holy Persons the providence of God ought to be sweetly considered for it doth manifestly call to our remembrance the famousnesse of the first seventh day by his disposing of great matters and gracious most often by sevens 3 God hath framed many parts and parcels of the Scripture 3 There are several parcels of the Scripture Chronologie that are fâ—amed to the number seven in an Honourable remembrance of the first famous seventh day Levit. 25. 4 Chronologie to the number seven doubtlesse in an Honourable remembrance of the first famous seventh day 1 When Gods people neglected the holy Sabbath and prophaned the holy Rest of it then God did threaten to punish them with Sabbatical years of punishment as in the Captivity of Babylon with ten times seven years Captivity that the Land might rest and enjoy her Sabbaths all the time it lay desolate 2 Chron. 36. with Ier. 25. Levit. 26. and is it not a manifest allusion to the first famous seventh day in that God doth call sevens of years Sabbaths of years Levit. 25. 4. and threaten them with Sabbatical years of punishment for prophaning the rest of the holy Sabbath 2 At the just end of these seventy years Daniel hath annexed a Sabbatical Chronicle which doth notably lead on not only the Sabbatical years of rest but even the weekly Sabbaths also unto the death and burial of Christ Dan. 9. 24. for 1 Christ dyed for our Redemption and rose again for our Justification in a Sabbatical Jubilee even in the twenty eighth Jubilee and from the liberties of the Jubilee the ancient Hebrew Doctors did fore-see and know and say That the Divine Majesty will be to Israel in a Iubilee Freedome Redemption and Finisher of Sabbaths See H. Bro. in Sinai Sight 2560. and in Req of Consent p. 13. 2 Daniel by his Sabbatical Chronicle doth also lead on the weekly Sabbaths to the death and burial of Christ for First Christ dyed on the first day of the feast of unleavened Bread which Iohn calls a High Sabbath Ioh. 19. 31. and Secondly on the next day which was the weekly Sabbath or seventh day his Body rested all that day in his Grave and his Soul in Heaven for as soon as he had finished the Work that God gave him to do hee rested from all his Works on the seventh day as God did from his Heb. 4. 10 own on the first seventh day 3 He rose again from the dead on the third day for Christ did fore-tel this to his Disciples that on the third day hee should be perfected Luke 13. 32. for as soon as he had performed Luke 13. 32 Mat. 12. 40 his propitiatory Sacrifice or his sacrifice of Attonement by which the Devils Head-plot was broken he was declared by his Resurrection to have made a perfect Conquest over Satan and a perfect Attonement with God his Father for mans Redemption and this day of his Resurrection was the first day of the week by Paul but John calls it the Lords