Paradise vers 8. 15. compared with Chap. 3. 23. 6 He describes the situation of that pleasant Garden of Paradise which God made for the place of their habitation as an addition to their happy condition by creation vers 8. c. but this is to be marked that Moses doth by the figure Hystâ—ron Proteron place their aboad in Paradise vers 8. c. before the creation of the woman which figure he useth very often in this Chapter and in the third Chapter 7 He shews the special use of two Trees above the rest by special names vers 9. 8 He shews that God gave Adam and Eve a twofold command concerning these two Trees The first was a positive command saying unto them in the singular number because of their Mariage-union Of every Tree of the Garden thou mayest eat but of that Tree which doth most concern the good of thy present condition I have named the Tree of life therefore in the first place eat of the Tree of life and thou shalt live for ever for by the name of it God did not onely shew the use of it but also he shewed them their duty concerning it verse 9. compared with Chapter 3. 22. Secondly By way of prohibition and commination God commanded them saying Eat not of the Tree of knowledge of good and evill for in the day thou eatest thereof thou shalt surely dye the death Gen. 2. 17. 9 Unto all these particulars in this order connexed together Moses doth immediately proceed to speak of Adams temptation by the Serpent Gen. 3. 1. and of his Fall Gen. 3. 6. And thus after this sort Moses doth adjoyn Adams fall fast to his Creation and seating in Paradise without making mention of any other matter that came between This Reason is further strengthned by the consent of sundry good Authors both ancient and latter Calvin saith in Gen. 3. 6. It may be gathered by the Narration of Moses That Adam and Eve did not long keep their Dignity which they had received for as soon as he had but said they were made making no mention of any other matter he passeth to shew the Fall Mr. Ainsworth also observeth in Gen. 3. 1. That mans fall and misery is immediately joyned to his creation and seating in Paradise Mr. Broughton also observeth in his Sinai-sight Tab. 1. That Moses joyneth mans Creation Triall Judgement and Promise to the same day before the woman was called Eve M. Broughton also in his shewing of corruptions in Religion p. 85. saith The first day in which Adam was made he disobeyed as all may see by the continued narration for Eve and for the Serpents Speech and Temptation and Judgement for Curse upon all the Earth The Hebrew Doctors also do generally hold that Adam fell on the day of his creation Mr. Broughton saith in Consent of Scripture that he never heard of any one of them that was of a contrary judgement and Mr. Ainsworth saith in Gen. 3. that the Hebrew Doctors hold that nothing in that Chapter was done after the sixth day of Creation and saith Maymony All our wise men do agree that this whole matter in Gen. 3. was done in the sixth day Rabbi Nathan doth make the story of the sixth day remarkable by joyning many things to the story of that day in sundry Rhetoricall expressions saying thus The same day that Adam was formed the same day that he was created the same day that his fashion was fashioned the same day that his mould was made the same day that his members were knit the same day that his veines were opened the same day that life was put into him the same day that he stood first upon his feet the same day that Eve was maried to him the same day that he gave names the same day that he entred into Paradise the same day that God gave him the Commandement the same day he disobeyed the same day he was driven out of Paradise Perkins on the Creed touching the time of Adams Fall saith The received opinion in former ages hath been that our first Parents fell the same day in which they were created and therefore Augustine writes That they stood but six hours and though we cannot determine the certain time yet in all likelihood saith he it was very short for after that Moses had set down the creation of man he presently without the interposition of any thing else comes immediately to the fall Irenaeus Contra Haere Lib. 1. speaking of the day of Adams Creation and Fall saith It is evident that the Lord obeying his Father suffered death in that day wherein Adam being disobedient unto God dyed for on the sixth day the day before the Sabbath was his Passion which was the sixth day of the Creation of the world when man was formed Chrysostome on Matth. saith That Adam and Eve in the sixth day of the first week which was the very same day of their creation were cast out of Paradise Divers other Divines both Greeks and Latines are concurrent in the same opinion many of which are also cited by Mr. Broughton in his Consent of Scripture where he citeth this as a common saying among them That in one day Adam was formed and deformed And so consequently from this Reason it follows that the Sabbath was not instituted in the time of Adams Innocency but after his Fall Reason 2. Adam fell the very first time that ever he eat any thing Adam fell in the day of his creation because he fell the very first time of his eating and therefore he fell on the day of his creation for in reason he would not abstain from eating longer than that day seeing variety of meat was created ready for him to eat and an appetite created to desire food And that he fell the very first time of eating it is evident First By the Devils Question and secondly By the Womans Answer 1 The Devil in the Serpent demandeth this Question of the woman Hath God said Ye shall not eat of every tree of the Garden Gen. 3. 1. mark how the Devils demand by way of Query is of a thing to come And indeed the Devill had not deserved the name of a subtil Serpent if he had demanded whether that might be done which had been done already 2 The Womans Answer to the Serpents Question runs still of a thing to come For the Woman said to the Serpent in Gen. 3. 2. We may eat or we shall eat so the Hebrew is of the fruit of the Trees of the Garden except of the fruit of the Tree which is in the midst of the Garden intimating saith Mr. Perkins on the Creed that as yet she had not eaten when the Devil tempted her and thus the Devills Question and the Womans Answer of a thing to come do both imply that as yet they had not tasted any part of the fruit of the Garden and doubtlesse Adam having variety of food set before him and a created appetite
refusing to serve man did without delay conspire together in one Head-plot as soon as ever they were fallen to destroy mankind and in that respect they are collectively called Sathan the Adversary by which name it is evident that from the very first they were adverse to serve man Our minds saith Mr. Bro. in Req of Consent pag. 75. cannot once think of any other subject in God who dwelleth in terrible light against which the Devill durst spurn neither dealeth he but to hurt man as still shewing that from hatred to man was his Fall Envy saith Lanquet came first of Sathan for envying the felicity of man whom God had created and set in Paradise he changed himself into an Angel of light abusing the wisdome of the Serpent to deceive man See Marbek's Common-places pag. 339. At the creation of the woman which was the last particular kind of all Gods creation the Angels were not fallen for at the end of Gods visible creation on the sixth day It is said That God saw all that he had made and loe it was very good Gen. 1. 31. From this Text it may certainly be gathered that no creature was yet become bad and therefore that the Angels were not fallen when the woman was created but their fall was presently after the woman was created and given in mariage to Adam all which was done without the borders of Paradise but then God intending to bring them into Paradise all creatures whom Adam had named as their Lord were to attend upon him and then God gave his Angels charge also to atend upon them as I have formerly noted it to be a chief part of their office from Heb. 1. 14. because God intended to dignifie mans nature not onely above all his visible creatures but even above Angels also Heb. 2. 10. But the Angels not knowing Gods eternal Counsel concerning mans dignity which should be so much advanced through Christ dis-esteemed man as being made but of the basest element in comparison of themselves that were spirits invisible and of a heavenly nature and in that respect they refused to obey Gods positive command in refusing to attend upon Adam and then as many of them as refused that service and station in which God had set them were by Gods justice deprived of their moral perfections and are ever since become an envious company to mans good No other time I think can be found for the time of the Angels fall but this as I have formerly noted And therefore as soon as God had brought Adam and Eve into Paradise and all creatures both visible and invisible to attend him then that number of the Angels that fell for refusing to serve man took speciall notice of Gods Command and Covenant with Adam concerning the two Trees and concerning the condition of his nature The true nature of the first Covenâ—nt stood in obedience or in disobedience to a positive and not to a moral command See Bucan in his 10 Com. place and in his 15. Com. pl. what it was and what it should be in case he did first eat of the Tree of life or what it should be in case he did first eat of the Tree of knowledge of good and evill namely that his nature should be confirmed in his created perfections for ever in case he did first eat of the Tree of life but in case he did first eat of the Tree of knowledge of good and evill then his nature should dye the death that is to say he should be deprived of his natural perfections wherein he was created Adams Righteousnesse saith Bucanus was the Righteousnesse of mans nature and not the Righteousnesse of a private person If Adam saith he had stood in his original Righteousnesse it had been derived to all his posterity and saith he in his fifteenth Common place Adams Righteousnesse was not so much personal and proper to him as natural namely as it was common to all mens nature which were originally and naturally in the loyns of Adam and therefore truly original and so consequently in case of disobedience he should lose his original righteousnesse namely his natural perfections and instead of it should be possessed with a corrupt and sinful nature to all posterity I say the fallen Angels did take special notice of the true nature of this first Covenant with Adam and therefore without delay they did presently joyn together in one head or head-plot to beguile the woman by inticing her to eat of the forbidden fruit before she might have the opportunity to eat first of the tree of life and the better to effect this head-plot of theirs they did first reason with God against the nature of Adam as they did afterwards against Job saying That his nature was not more perfect than theirs was by creation and therefore that Adam would disobey Gods positive command as they had done if they might have but leave to try him Now God being a cunning and compleat Work-man would not be out-bidden by Sathans brags and therefore he gave Sathan leave to do his worst as he did afterwards give him leave to do his worst to Christ for he knew that if his workmanship should fail upon the triall he could tell how to mend it and how to make it better able to indure the triall for time to come 4 This Adverb Now in Gen. 3. 1. hath relation to the time when the devil did first enter into the body of the subtill Serpent and that was now presently without any delay and therefore though this Serpent was but a bruâ—e creature without any naturall power to speak discourse and reason with an intelligible voyce about what was good or evill yet the devill had received such a power and commission from God that he did make this Serpent to be his lively oracle as the Angel made Balaams Asse to be his and therefore in as much as the Serpent did speak and discourse with Eve it is an infallible proof that God had given the devill leave to tempt and to try Adams obedience to the first positive Covenant by any sleight he could devise as he did after give the devill the like leave to tempt Christ for forty dayes together and therefore the devils head-plot was now instantly put in execution without any delay of time even as soon as the Conmandment Covenant concerning the two Trees was given he did enter into the body of the Serpent and did actuate the tongue of the Serpent to speak his mind And therefore in the first place he did most cunningly preoccupy the womans objection yea Moreover said he Hath God indeed said ye shall nor eat of every Tree of the Garden This word Moreover sheweth that some other speech of the womans in opposition to the Serpent had gone before which the devill did now answer by perswading her that the forbidden fruit was therefore detained from them because it was better for their future good than the Tree of life was For
saith the Serpent it will make you excell in all kind of knowledge like God To this infinuating Interrogation which doubtlesse the woman thought to be no other but the voyce of some good Angel or servant she maketh this reply Of the fruit of the Trees of the Garden we may eat but of the fruit of the Tree which is in the midst of the Garden God hath said ye shall net eat of it neither shall ye touch it lest ye dye Then the good Angel in the Serpent for the woman knew not that any of the Angels were fallen as yet said to the woman Ye shal not dye at all for God doth know that in the day ye shall eat thereof your eyes shall be opened and you shall be as * This term Gods was such an Equivocal term that it might well deceive the woman for she could not conceive it to have an evil sense from a good Angel as she thought this to be but she was deceived for it was a fallen Angel that spake this to her and meant that she should be as Gods namely like themselves for the devils are called Gods 1 Sam. 28. 13. 2 Cor. 4. 4. 1 Cor. 8. 5. and that they should know by experience as they did what good they should â—ofe and what â—vill they should get by eating the forbidden fruit but the woman taking this voyce of the Serpent for the voyce and counsel of a good Angel or Servant was perswaded that her eating of the Tree of knowledge of good and evill would better her condition for the woman knew that their state and condition might be bettered for she knew that her eating of the Tree of life would better their estate because it was ordained to confirm them in their created perfections and in that respect the seeing the Tree of knowledge to be good for meat and a desire to the eyes and a tree to be coveted to make one wife did take and eat Gen 3. 6. and she was the more easily begulled because she knew not that any of the Angels were fallen Adam could not know saith P. Martyr by reason in his mind that the Devil was fallen at first or else saith he his will had been governed by his mind and in this respect Adams disobedience is called but a stumble which may happen to the wisest men when they discern not the block that lyes hid in their way and so the first offence in Rom. 5. 15. is translated the incoâ—siderate stumble by good Linguists Adams integrity of nature was such by creation that he was not ignorant of any moral duty and therefore he could not wil any moral evil but he might wil to eat any fruit that was good by creation It was not a sin against the law of his nature so to will and therefore in case he had forborn the act of eating the forbidden fâ—uit he had not sinned by his desire to eat but because he knew not that any of the Angels were fallen he could not but think that the Angel that spake in the erpent had received some new Commission from God to perswade him to eat of the forbidden fruit for his best good and after this sort the devil in the old Prophet perswaded the young Prophet to eat and to drink in his house though the young Prophet knew that Gods positive command was to the contrary It is likely he thought that the old Prophet had received some nâ—w commission from God to perswade him and so he was deceived to his utter ruine and death 1 King 13. Gods knowing good and evill And thus the fallen Angels did perswade the woman that she should excell in the Theory of all kind of knowledge more than she had by creation if she did but once taste of the Tree of knowledge of good and evill Now mark the Devils dexterity how cunningly and how speedily he â—â—tted his temptation to the womans liking First It was most suitable to her natural appetite of eating Secondly It was most suitable to her naturall desire of attaining a further degree of knowledge which she might desire and she knew that she might also attain it if she had but first eaten of the Tree of life The Devill knew the operation of the forbidden fruit better than Adam and Eve could do as long as they stood in their unconfirmed condition but the devill under the pretence of being an Angel of light and of being her faithfull servant in wishing her to eat of this fruit for her good deceived her for he knew the operation of the forbidden fruit by his own spiritual death better than Adam Eve could do as yet namely as long as they stood unconfirmed for the Devill knew what that evill was by experience which Adam and Eve could not so well know untill they had eaten they knew that the Tree of knowledge was called the Tree of evil death and that it was death to eat of it and this they might have known more fully in the Theory of it had they but known of the fall of the Angels before they had eaten but God was pleased to conceal the fall of the Angels from them and to let them do their worst to make Adam fall because he knew how to bring a greater good out of it at last than if they had stood still in their integrity 5 The Adverb Now hath relation to the time when the woman disobeyed namely it was now before she had tasted any other fruit in the Garden This time of her eating I have at large explained in my second Reason and therefore do refer the Reader thither But there are severall things to be marked in the dexterity of the Devill in taking hold of the very first opportunity of time to speed his temptation 1 He beguiled the womans apprehension on the sudden by The Devil was exceeding nimble to speed his temptation and therefore he comprised many acts together to hasten the act of Adams disobedient eating his specious though deceitful perswasions for he perswaded her it was for her greatest good to eat of the Tree of knowledge and thereby he presented the greatest amity to her that might be in a faithfull servant 2 He did at the same instant climb the tree for Serpents have a nimble faculty to climb trees and made choice of the fairest fruit and then he presented it to the woman that she might view it and look upon it 3 By this means he gained her natural appetite to it for the Text saith She saw it was good for meat and that it was a desire to her eyes and that it was a tree to be coveted to make one wise And thus by this means her deceitfull servant got in upon her 4 Upon this advice of her faithfull servant she took thereof and did eat 5 As soon as she was gained to the will of Sathan then at the same time he made her his instrument to gain her husband as soon therefore as she
to shew him mercy but the Lord did not propound any such searching Queries to the fallen Angels because he intended not to shew any merciful Attonement or Reconciliation to them though notwithstanding he hath shewed some common mercy to them in that he hath not sunk them into the lowest hell as yet Mat. 8. 29. But judgement without Mercy to them he hath deferred till the Day of Judgement 2 Pet. 2. 4. 2 Thes 1. 9. And these searching queres made Adam and Eve to answer as those that are deeply convinced and humbled in the sight and sense of their Spiritual nakednesse and misery that they had eaten of the forbidden Fruit and they freely confessed without any extenuation after what manner they were brought unto it The woman saith Adam in vers 12. which thou gavest to be with me she gave me of the tree and I did eat even she that was made of my Rib and she that thou gavest to be a meet Helper unto me Gen. 3. 12. Gen. 3. 13. she gave it unto me and therefore I took it from her hand from whom I could suspect no hurt and did eat And the Lord said unto the Woman what is this that thou hast done or why hast thou done this And the Woman said The Serpent whom thou gavest to attend upon us as a diligent and faithful servant beguiled me and I did eat ver 13. I thought the Serpent had been acted by a good Angel that could not perswade to sin and by this word Beguiled the woman comprehended the whole manner and order of the Devils deceitful temptation Some Interpreters I grant do conceive That Adam and Eve in their several answers did not make a plaine confession but did rather labour to extenuate their sin by posting it off from themselves to others but all circumstances considered their answers and confessions must needs be plain and naked or else they had not been fit to imbrace the means of Reconciliation which God was now pleased to manifest unto them And therefore without delay God did first curse the Serpent as it was the Devils instrument in vers 14. and then secondly he curseth the Devil himself in ver 15. saying I will put enmity between thee and the Woman and between thy seed and her seed He even He shall break thy head and thou shalt peirce Him in the foot-soals Thus God did threaten the Devil in the Serpent namely to break in peeces his subtil Head-plot by the work of Redemption and Reconciliation which should be wrought by the Seed of this Woman which the Devil had poysoned and corrupted thinking thereby to destroy all Man-kinde that should come of her to the end of the World but God threatned the Devil to break this Head-plot of his and that he woud put such an enmity in the Seed of the Woman against him and his seed as should prevail and bring them all to a deeper ruine at last and as God did thus curse the Devils Head-plot to ruinate it by the Seed of the Woman in the hearing and presence of Adam and Eve to whom it was a Prophetical Prediction and a Promise so questionlesse he did not fail to instruct them more fully herein and after what manner this Seed of the Woman should break the Devils Head-plot namely that through Death he should destroy him that had the power of Death that is the Devil Hebr. 2. 14. and that he should spoil Principalities and Powers and make a shew of them openly triumphing over them in his Death on the Crosse Col. 2. 15. for he overcame him that had the power of Death by Death for his Soul was not separated from his Body by the power of Satan and his instruments and by the power of their tortures but by his own power and in that respect his death was accepted of God as a propitiatory Sacrifice of Attonement and reconciliation This good news of a Reconciliation by this means was no doubt heartily welcome to poor dejected Adam and Eve they being fully lost and condemned in their own Consciences did out of doubt receive this Prophetical demonstration of their Redemption and Reconciliation with all gladness and joyfulness of Spirit for true humbled sinners are fit to take down such Cordials with joyfulness and God was pleased to open their minds and hearts to beleeve in this Seed of the Woman and to imbrace this blessed means of their Reconciliation by his Death and Sacrifice which he should accomplish in due time even then when the Devil should peirce him in the Foot-soals upon the Crosse and by this means God was pleased to Re-create Adam and Eve in the cool of the same day wherein they were created and fell Reas 2. Secondly it is evident that Adam and Eve were re-created Adam doth testifie that he was Recreated in the day of his Creation and Fall by giving his wife the new name Hevah life in the day of their Creation and Fall because Adam did testifie both his Wifes faith and his own faith by calling her Hevah Life for Adam gave this new Name to his Wife as soon as God had manifested the destroying of Satans Head-plot through the work of Reconciliation by the Seed of the Woman Before the said threatning to break the Devils Head-plot by the Seed of the Woman Adam called his Wifes name Isha Woman or of Man because she was taken out of man Gen. 2. 23. but after the said threatning to ruinate the Devils Head-plot by reconciling Man by the Seed of the Woman Gen. 3. 15. then in vers 20. Adam called his Wife Hevah that is to say Life because she was the Mother of Life Gen. 3. 20. or the Mother of that Seed that gives life from the death of sin and in this respect she is also the Mother of all that are elected to live the life of faith and from this president it is usual in Scripture to give new names upon new occasions especially upon the manifestation of some new work of Grace upon any as Gen. 17. 5. Es 62. 2. Revel 3. 12. Adam was not so senceless to give his Wise the new Name Hevah because she was the first living Woman or the first Mother of Natural life to others for all men know that it cannot be otherwise and therefore it follows by good consequence that Adam did give her that new Name by way of excellency namely because she had now received the new life of Faith in that seed of hers that should break the Devils Head-plot And secondly because she was the first Woman that did live by faith therefore she must needs be the Mother of all that should after live by faith in her Seed Christ and in that respect she as well or rather more fully than Sara may well be called the Mother of all that do live by faith 1 Pet. 3. 6. Gal. 4. 22. 28. 31. 2 As Adam doth testifie his Wives faith so also he doth fully testifie his own faith in giving
the Human Nature of Christ in the latter part of the sixth day was the perfection of the whole Creation more perfect to the worlds end for by the Creation of the Human nature of Christ of the Seed of the Woman which must be created in the sixth day for it is a Creature and therefore it was truly existing in that Prophetical declaration of it Gen. 3. 15. I say this addition to the Creation in the cool of the sixth day made the whole Creation perfect and intire lacking nothing and so much the word had made and had finished must import namely it must import such a finishing act and perfection of all the Creation as must have as full and as large a The Mystical as well as the Natural Creation was finished and made before the Seventh day and therefore Adam and Eve were re-created before the seventh day sense as can be contained in the Scriptures namely it must have a Mystical sense as well as a Literal John saith Chap. 1. 3. All things were made by him even all things without exception that were made were made by him in six days therefore we must not leave any sort of Creature out of the Work of those six days excepting him that did create them so that whatever Mystical thing is found in any part of the Scripture to be Created by God in relation to Man or to the Mediator it must be included as a particular Commentary or Exposition of these terms had finished had made had created Before the seventh day Arius denied Christ to be of the same nature with his Father See the Sum of Divinity by Jo. Dowuham p. 35. See also more here in ch 5. and made him only a Creature yet he held him to be an excellent Creature and as it were a secondary God Created before the World and by whom God Created the World and saved Mankind and therefore as a God in Office to be adored not in Essence The like he saith of the Holy Ghost But seeing it is plain that God made all Creatures in six days both the Son and the Spirit if they were Creatures must have been comprehended in that work Hence I inferre that seeing the Human nature of Christ was a Creature and differing much from fallen man because he was conceived by the Holy Ghost it must be comprehended in the Creation of the sixth day and therefore his Human nature did exist in that Prophetical declaration of being made of the Seed of the Woman to break the Serpents head John saith All things were made by him even his own Human nature and without him was nothing made that was made John 1. 3. and the Apostle makes Christ as Mediator to be the first of all things that he might be the Head of his Body the Church that in all things he might have the preheminence therefore Adam and Eve must be Re-created in the day of their Creation that so from that day forward Christ might be the Head of his Body the Church that in all things he might have the preheminence Col. 1. 15. to 19. and in this respect also Christ is said to save us and to call us by a holy Calling before the world was 2 Tim. 1. 9. because he was ordained to his Office before the world was 6 The very frame of the words in Gen. 22. being delivered so often in the pretertence may assure us that not only the first natural being or existing of the Creation is meant but that the very best supernatural being thereof is also meant for if the adding of some Common gifts to Nature be called a Creation Eze. 28. 14 15. then the super-adding of saving gifts to fallen man must needs be esteemed as the highest degree of all Gods Creation as these Scriptures do testifie Ier. 33. 26. Ezek. 43. 1. 7. 15. 21. Es 44. 2. Ephes 2. 10. Psal 100. 3. Psal 102. 18. Hence it follows that seeing the Heavens and the Earth were finished after they had been made it must be understood that they were finished by the Redemption and Gubernation of the promised Seed before the seventh Day and therefore that Adam and Eve must necessarily be recreated on the sixth day and so by the Figure Synedoche and also by the figure Continent for the thing contained they must be a part of the New Heavens and of the New Earth as well as all other re-created Souls are Es 51. 16. Es 65. 17 18. Es 66. 22. Es 41. 20. Psal 96. 11. 2 Pet. 3. 13. Rev. 21. 1. The finishing act of that which God had created in the end of the sixth day by the promised Seed may well be resembled to the finishing act of the Temple by Joash and Jehoiada they imployed faithful Work-men to repair it after that wicked Athaliah had destroyed it and then it is said That a Healing went up upon the work 1 Chro. 24. 13. that is to say the breaches and decays thereof were healed repaired and amended for to heal a thing is to repair it or to make it perfect and sound again 2 Chro. 7. 14. Psal 60. 2. 2 Chro. 34. 10. and thus the Temple which had been made was re-created finished and perfected by those faithful men ver 14. In like sort after that Satan by his malicious Head-plot had ruinated and broken down that glorious Temple-work of Gods Creation by inticing Adam and Eve to eat the forbidden Fruit then God laid help upon one that was able and faithful to repair it for in the end of the sixth day God told the Devil by way of threatning and Adam and Eve by way of Promise That the Seed of the Woman should break this Head-plot of the Devil by his Mediatorial obedience when he should make his Soul a propitiatory Sacrifice for his sin even at the same time when the Devil should peirce him in the foot-soals as a sinful Malefactor now God could not declare this but by his Sons pre-consent contract and Covenant upon his undertaking Gods Attonement or Reconciliation was procured and the holy Spirit was procured thereby also for Adams re-creation and so a Healing went up upon the Creation by this faithful Workman and blessed Mediator Christ Jesus the strong Rock whose work is perfect Deut. 32. 4. and in this respect the Apostle Peter calls the Mediator the faithful Creator 1 Pet. 4. 19. whose work is perfect but Peters Greek Ctistes is borrowed from the seventy on 1 Sam. 22. Psal 18. 2. where the Hebrew is Rock and there it is the attribute of the Mediator and Christ told his Apostles that he would build his Church upon that Rock and that the gates of Hell should not overcome it Mat. 16. 18. Master Perkins on the Creed pag. 154. saith God is called the faithful Creator 1 Pet. 4. 19. because he did not leave his Works of Creation without his faithful care and providence as Masons and Carpenters leave their Houses as soon as they are built
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
to eat he would not abstain from eating longer than the day of his creation seeing the purest nature craves daily food as we may see by our Saviours hungring and by all new-born creatures neither was Adam necessitated to fast for want of food for variety of food was set before him and free liberty to eat thereof vers 16. neither was Adams appetite hindred through any infirmity of nature for as God had created variety of food for their eating so doubtlesse he created a true naturall appetite in them to desire food at the first convenient opportunity though their appetite was not irregular and painful to them as ours is to us And doubtlesse the devill was not ignorant that Adam and Eve had a true naturall appetite to desire food and therefore without any delay he fitted his temptation suitable to their natural appetite and the like crafty policie he used to our Saviour when he was an hungry and because there was no meat prepared for him in a readinesse as there was for Adam he fitted his temptation thereafter saying If thou be the Son of God make this stone bread Mat. 4. So then it appears by this reason that Adam would not forbear eating longer than the day of his creation and it appears by the Devils Question and the Womans Answer that as yet they had eaten no fruit till they had eaten of the forbidden fruit and therefore it follows First That Adam fell in the day of his creation And secondly that the Sabbath was not ordained in the time of Adams innocency but after his fall Because Adam being created after God in wisdom would not in wisdom have omiâ—ted to have eaten of the tree of life in the very day of his creation if the devil had not first circum vented him by the unseen subtilty of his temptation Reason 3. Adam and Eve being created after the image of God in Wisdom had not deserved the description of being made wise according to Gods Image if the devill had left them but one day to the freedome of their own will if they had not made choice to eat of the Tree of life in the first place First seeing God had commanded them to eat freely of every Tree of the Garden verse 16. And secondly seeing God had commended unto them the Tree of life by name for by the special name of it God did teach them to prefer it before all the other trees in the Garden for their best good And it is evident from Gods threatning in Gen. 2. 17. that seeing man must dye if he disobeyed by eating the forbidden fruit that Gods * See Mr. Ball on the Covenant p. 6. Covenant was with Adam for life if he had but first eaten of the Tree of life and this is manifest by the name of the Tree in vers 9. compared with Gods Irony in Chapter 3. 22. for by the name of it God shewed him what operation it had by vertue of his Covenant And Mr. Burges in Vindicialegis lect 13. vindicâ—ae faederis by Mr. Blake and Ordinance Therefore if the Devill had let Adam and Eve alone but one whole day to the liberty and freedome of their own created wisdome doubtlesse they would both in wisdome and in obedience to Gods command and to Gods commendation of the Tree of life for their best good have eaten of the Tree of life in the first place as the chiefest and best food for it tended directly to the confirmation of them not onely in their present but also in their future happy condition And this the Devill knew right well and therefore he knew that unlesse he could by his subtill head-plot circumvent Adam and Eve by inticing them to eat of the Tree of knowledge of good and evill before they did eat of the Tree of life that he could never afterwards beguile them by any temptation whatsoever And it is also evident that Adam did well enough know the excellent use of the Tree of life by the name of it vers 9. as it appears by the speech of the blessed Trinity in Gen. 3. 22. Behold say they the man is become as one of VS to know good and evill and now lest he put forth his hand and take also of the Tree of life and eat and live for ever This speech of the blessed Trinity though it be spoken by way of Irony to Adam after his fall yet it implieth that Adam and Eve knew that if they had but eaten of the Tree of life in their innocency they had been confirmed in their present perfect condition for ever but now being fallen God doth mock their conceit as vain to think so for a modest Irony hath alwayes a contrary meaning to that which is spoken and the scope of such an Irony is to expresse a just reprehension of some sin as it may be observed in Judges 10. 14. 1 King 22. 15. 1 King 8. 27. And because the Tree of life had that vertue in it at first by Gods Covenant and Ordinance Therefore by way of comparison thereto Christ is now called the Tree of Life Rev. 2. 7. That whosoever beleeveth on him or feedeth by faith on his death and expiatory sacrifice or sacrifices of Attonement by which he hath broken the Devils head-plot he shall never perish but have everlasting life Reason 4. The Devil had not deserved or merited the name of a Because the Devil had not deserved the name of a subtill Serpent if he had left Adam at liberty to eat of the Tree of life but one whole day together subtil Serpent if he had not by his subtil and guileful head-plot circumvented Adam to make him eat of the forbidden fruit in the very first place even in the day of his creation before he left him at liberty to eat of any other fruit of the Garden For the cralty Devil in the subtil Serpent knew well enough that if he had but left Adam and Eve to the liberty of their own choice but one whole day together they would in wisdom and in obedience to Gods command that had commanded them to eat of every Tree and in relation to Gods commendation of the Tree of life above the rest of the fruit of the Garden have eaten of that Tree in the first place and then the Devill knew well enough by the name of that Tree that if Adam and Eve had but first eaten of that fruit he had been confirmed in his happy condition for ever and that he could not have been circumvented by any temptation whatsoever afterwards This subtil and guileful head-plot of the Devil lay not onely in the hiddennesse and unseen danger of his temptation but also in the speedinesse of the execution of it for if it had not been speedily put in execution the then unseen danger had been prevented by Adams wisdome in eating of the Tree of life in the first place But the Devil was so speedy in the transaction of
this temptation that he gave Adam no opportunity of time to go first to the Tree of life and this may further be demonstrated from the antecedent Preposition in Gen. 3. 1. Now or Then or And this word of connexion doth conjoyn and knit together sundry actions 1 This word Now hath relation to the womans creation and mariage with Adam because among all the other creatures he found not a meet helper for Adam 2. It hath relation to the time of their entrance into Paradise 3 To the time of the Devils fall 4 To the time of the Devils entrance into the Serpent 5 To the time of their first eating All these things fell out together even in the neck one of another and all of them as I conceive in the same order as I have ranked them 1 God brought the woman to the man that he might name with a name defining her nature and that he might mary them her together as one flesh and this time of Adams mariage with Eve was iust before his entrance into Paradise but some unadvised Expositors do confound this order for they place the time of Adams mariage not before but after he came into Paradise First Because it is said that Adam in the singular number was put therein Gen. 2. 8. 15. Secondly Because the womans creation and mariage is not recorded till after mention of Adams seating in Paradise verse 22 23. But a sensible reason may be given to both these first Under the name of Adam in the singular number the woman is included because God had made them but one flesh by mariage immediately before their entrance into Paradise and in that respect the Seventy translate Yee for Thou in Gen. 2. 17. because they understood both of them to be comprehended under the term Thou And therefore those Mariage-Books saith Mr. Broughton have an over-sight that say The woman was formed in Paradise for the Commandement Thou shall not eat thereof in vers 17. went not before the creation of the woman nor before her mariage to Alam but after she had the Commandement as well as Adam in the same term Thou as being but one flesh by mariage See Bro. in principal Positions Pag. 10. and the matter is out of controversie for the woman doth testifie that the Commadement was given to them both joyntly for thus saith she to the Serpent God hath said ye shall not eat of it neither shall ye touch it lest ye dye Gen. 3. 3. in this sentence she doth three times over affirm that Gods prohibition was given to them both joyntly The story of the time of Adams mariage lyes thus First God in the sixth day created all sorts of Beasts of the Earth and all sorts of the Fowls of the air Secondly Then he created Adam after his own Image as the glory of all his creation And thirdly then he brought all the said creatures before him that he might put suitable names upon them as their Lord and that they might wait upon him as their Lord Gen. 2. 19 20. But fourthly Because among them all God did not find out a meet helper for Adams society thereupon God as a most expert Surgeon did cast Adam into a deep sleep and took out one of his Ribs and of that Rib as a most mighty Creator he made a woman and this was the last sort of visible creatures that God made Fifthly Then God brought her unto Adam to see what Adam would call her and he being exquisite in understanding said This now is bone of my bone and flesh of my flesh she shall be called Woman because she was taken out of man And sixthly At this instant God gave her in mariage to Adam to be as one flesh and to be a meet helper to him And therefore secondly the onely reason why the womans creation and mariage is not recorded till after the mention of Adams seating in Paradise is because by the figure Hysteron Proteron he would shew the close joyning of the Devils temptation and of their Fall to their mariage 2 This word of connexion And or Now hath relation to the time of Adam and Eves entrance into Paradise it was Now namely as soon as God had joyned them together as one flesh by mariage which was done without the borders of Paradise he did without delay carry them both into Paradise as to the place of pleasure that he had in a special manner prepared for their delight and comfort during the time of their innocency There he put the man that he had formed Gen. 2. 8. And the Lord God took the man and put him into the Garden of Eden Gen. 2. 15. and after his fall thence God sent him forth to till the ground whence he was taken Gen. 3. 23. From these Scriptures it is evident that as soon as God had given the woman in mariage to Adam he presently brought them both into Paradise and commanded all sorts of creatures to attend on them into Paradise as on their Sovereign Lord Gen. 1. 26 28. Gen. 2. 19. and this is also evident because the Serpent was there ready among the other Beasts of the field to do service to them Gen. 3. 1. And because God had made man to be the glory of his whole creation he did command not onely his earthly creatures but his heavenly Angels also to attend upon them into Paradise as it may be gathered because God doth still command his Angels to attend upon such as he hath The time of the fall of the Angels nâ—w called the Devil was when they were commanded to attend upon Adam Eve in Paradise dignified to be heirs of salvation Heb. 1. 14 Psal 91. 3 This word of connexion Now hath reference to the time of the Devils Fall For the heavenly Angels that rejoyced at the hanging of the Globe of the Earth upon nothing Job 38. 7. were now commanded to attend upon Adam and Eve into Paradise as well as the Beasts of the field But many legions of these heavenly Angels disobeyed that charge for they saw that mans body was but an earthly substance and that themselves were heavenly See H. â—ro in Ecc. his Chief Mark. spirits thereupon they not knowing the glory of mans Election in Christ refused to attend upon Adam and Eve into Paradise and for that disobedience God deprived them of their pure qualities and so they became dead in corrupt and sinfull qualities and ever since they have continued to be an envious company against the good of man But it seems there was diversity of judgement among them touching that service in attending upon our first parents for there were many legions of those Angels that despised man in comparison of themselves because God did not support them by his assisting grace and there were many legions that continued to do service to them because God did support them in their obedience by his assisting grace but the millions of them that fell for
commands only for he knew that she was not so perfect in the knowledge of those things by Creation as she was in all Moral things he knew that the Woman was ignorant as yet of the positive Law that was given to the Angels to attend upon them as the visible Creatures were for they being Spirits their motions and actions were not subject to be discerned by bodily senses and in that respect also Eve was ignorant of their disobedience and fall and she was also ignorant that they had obtained leave of God to tempt her about the Tree of Knowledge which was a thing indifferent in its own nature to be eaten or refused but if the Woman had but known of these things then her Moral and Natural wisdome would have fortified her will against all Satans temptations whatsoever for we see by the example of Christ that when the Devil did perswade him by Peters tongue to pitty himself and not to go to Ierusalem to suffer then Christ could not be deceived by his perswasions because he knew that Peters tongue was acted by Satan and therefore hee said unto Peter Get thee behind me Satan thou art an offence unto me Mat. 16. 23. but for the manner of this knowledge the Woman could not call this Angel Satan and therefore she could not resist so stedfastly as else doubtless she would have done yea if the Angels that fell had but known of Mans glory by Gods election in Christ they would not have refused to serve man for in this manner the Apostle doth reason about the Sin of the Princes of this World had they but known saith he of the hidden Wisdom of God which he ordained before the world unto our glory they would not have Crucified the Lord of glory 2 Cor. 2. 7 8. so I may say of the Womans Fall if she had but known of the fall of Angels she would not have been deceived by the Serpent But because the Woman was ignorant of those positive Secrets and God was pleased not to reveal them to her as yet she was deceived and then she was easily made Satans Instrument to deceive her Husband and then they did experimentally know that some of the Angels were faln and that they had leave of God to tempt them and that the Devil was a Liar and a Murtherer from the beginning Joh. 8. 44. The Syriack on the word Beginning is Men Bresbith that is by all Rabbins within the days of Creation and saith Mr. Perkins Our Saviour calls See Perkins on the Creed the Devil a Man-slayer from the beginning not from the beginning of the Creation or of Time but of Man and seeing saith he it is the nature of the Devil to shew his malice against Man without ceasing no doubt but he took the first occasion that might possible be had to bring man to the same Damnation with himself And why is the Devil said to go up and down or to walk about seeking whom he may devour like a roaring Lion but to express his speedy diligence in his first temptation as well as in his after temptations 1 Pet. 5. 8. And why is the Devil called the Old Serpent Revel 12. but from his ancient deceiving of the understanding and will of our first Parents And why is he said to have the power of Death Heb. 2. 14. but from his first prevailing temptation in prevailing with our first Parents to eat of the forbidden Fruit. Why is hee called the subtile Serpent Gen. 3. 1. but from his subtilty in deceiving Eve while she was a Virgin 2 Cor. 11. 3. And thus Adam in Honour Created after Gods Image understood not for as yet he understood not that any of the Angels were become Devils or that they spake with the tongue of the Serpent he was like the Beasts that perish Psal 49. 20. Adam did not lodge a night in Honour Psal 49. 12. for hee was deprived of the glorious Image of God namely of his Moral and Natural perfections before night came Theophilact saith As man was formed the sixth day and did eat of the forbidden Fruit at the sixth hour so Christ healing the Fall was fastned to the Tree the sixth day and the sixth hour Austin also is of opinion that Adam stood in his innocency but six hours only From all this Discourse in this reason though it be long because I have interlaced several collateral considerations yet I hope profitable to the understanding of the weaker sort this Conclusion follows That the Devil had not deserved the name of a subtile Serpent if he had not presently and without delay namely as soon as Adam had received the Commandement to eat of all the Trees in the Garden and of the Tree of Life above the rest brought him by his subtilty to eat of the Tree of Knowledge of good and Evil in the first place before he had so much liberty as to go first to the Tree of Life for the Devil knew that if Adam had had but a little time free from his temptation his created Wisdome was such that he would have eaten of the Tree of Life in the first place and then the Devil had not deserved the name of a subtile Serpent but because the Devil by his speedy subtilty brought our first Parents to eat of the forbidden Fruit in the first place before they had liberty in the day of their Creation to eat of the Tree of Life therefore it follows 1 That the Devil hath justly deserved the name of a subtile Serpent 2 Hence it also follows that the Sabbath was not ordained in the time of Adams innocency but after his Fall Reas 5. Adam fell in the day of his Creation because he fell The Woman fell while she was a Virgin therefore Adam fell in the day of his Creation while the Woman was a Virgin namely before he knew her after the manner of all flesh If Adam and Eve had slept but one night together in their innocency doubtlesse in wisdome they would not have omitted the act of Generation 1 Because the desire of begetting Children to increase the kinde is not only something Natural but it is the most natural thing in the world 2 And more especially because it was laid upon him by God as a necessary duty for God inforced his obedience to that act by an expresse command saying Be fruitfull and multiply and fill the earth Gen. 1. 28. Hence it follows 1 That they would not have omitted the act of Generation as soon as they had a fit opportunity which they should have had if they had slept but one night together in their innocency 2 If they had but once done the act it would doubtless have taken effect for God had promised to bless it and to make it powerful there cannot be any barreness in innocency and then Adam should have begotten and Eve should have conceived their first-born Cain without sin But the Scripture doth tell us that never any
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