verses must be expounded with relation to the story of Adams Fall Re-creation and Reconciliation by the Promised-Seed And therefore it follows by necessary consequence that Adams Re-creation by the Seed of the woman must be considered as the finishing act of the six dayes creation before the seventh day was ordained to be a Sabbath And by this Rule of Exposition many words also in the said three verses must be so expounded as having a holy equivocation in them namely as having a mysticall sense as well as a literall As for example under this word Made and Created must be understood the mystical and spiritual Creation as well as the literal and visible Creation And under the word Finished must be understood not only the finishing of the visible Creation but of the mysticall and spirituall Creation also which must be finished I mean some of that kind by the Seed of the woman before the Host of Heaven can be said to be finished for the Host of the third heavens must be finished as well as the Host of the visible heavens before the end of the sixth day The like mystical interpretation I shall give of the word Rested Blessed c. when I come at them In brief I apprehend that there are ten severall words in the said three verses that must be expounded in a mystical sense as well as in a literal 1 The word Heavens 2 The word Earth 3 The word Finished 4 The word Host 5 The word Made 6 The word Rested 7 The word Blessed 8 The word Sanctified 9 The word Sabbath 10 The word Seventh But my work in this Chapter is only to prove that Adam and Reason 1 Eve were Re-created before the seventh day that is to say in the Dâ—awn from Gen. 2. 1. If all the Host of Heaven and Earth were finished before the seventh day then it must needs follow that Adam and Eve were Re-created before the seventh day latter part of the sixth day and this I will endeavour to prove by a necessary consequence drawn from the first verse which runs thus And the heavens and the earth were finished and all the Host of them Hence I reason thus If all the several sorts and kinds of creatures which appertained to the Host of Heaven and Earth were finished before the seventh day then Adam and Eve were Re-created before the seventh day for Gods Host was not finished untill some of that sort of creatures were finished which did appertain to the Host of the Church Militant here upon earth and to the Host of the Church Triumphant in heaven But all the severall sorts and kinds of creatures which appertained to the Host of heaven and earth were finished before the seventh day as the text doth plainly speak Therfore Adam and Eve were Re-created before the seventh day and did appertain to the Host of the Church Militant here on earth and to the Host of the Church Triumphant in heaven before the seventh day or else God did not finish all the Host of heaven and earth before the seventh day which is to deny and contradict the words of the Holy Ghost It is out of question therfore that the souls of Adam Eve were Re-created and made perfect by the Redemption of the Promised Seed before the seventh day for that sort of creature doth appertain to the heavenly Host as well as the Angels and to Gods spiritual Host and Church here upon earth and in that respect the godly converts are called by the Figure Continent for the for the thing contained The new Heavens and the new Earth in which dwelieth Righteousnesse 2 Pet. 3. 13. And it is further evident that such redeemed persons are a true part of Gods Host here upon earth because the Scripture calls the Church of Israel when it was redeemed out of Egypt the Lords Host Exod. 12. 41. Exod. 38. 8. Num. 1. 3. And wicked Antiochus is said to tread down Gods Host or Army underfoot when he persecuted the Church Dan. 8. 14. yea all and every part of Gods Militant Church here upon earth is called Gods Host or Army Psal 110. 3. Adam and Eve therefore must not onely fall into the spiritual death of sin in the day of their creation but they must also be Re-created the same day as a principal sort of those creatures which God did create and provide both for his earthly and also for his heavenly Host for the Text saith That the Heavens and the Earth were finished and all the Host of them which must be understood of every several sort of Host not numerically of the whole number but specifically of the severall kinds of each Host for no new thing of a new kind was created after the sixth day Therefore seeing God did finish all the Host of heaven and earth before the seventh day he must needs Re-create Adam and Eve before the seventh day that so they might be a part of his Militant Church Host or Army here upon earth to maintain an utter enmity against Sathan and his seed Gen. 3. 15. and so from the first sixth day and forwards God will have a Militant Church to continue here upon earth to fight the warfare of Christ against Sathan and his seed to the end of the world Reason 2. It is further evident that Adam was Re-created by the Promised Seed in the day of his creation by another Inference Reason 2 taken from the word Had finished as it is joyned to the If God had made something in the former part of the sixth day that needed a new act of finishing before the seventh day then what else can that finishing act be but Adams Recreation by the Promised Seed word Had made vers 2. From the frame of these words as they are laid down in the Pretertense it is evident that before the seventh day namely in the latter part of the sixth day God had finished some of that work which he had made but mutably perfect in the former part of the sixth day Hence I reason thus God had made some of his works so mutably perfect in the former part of the sixth day that there needed a new act of finishing or perfecting the same before the seventh day and what else can that finishing act be but Adams Re-creation by the Promised Seed and the putting of all the re rest of the Creation at the very instant of Adams fall under the Dominion and Lordship of the Promised Seed And this must needs be so because God had made appointed or fore-ordained Christ to be the right Heir of all his Creation and to uphold all things by the word of his powerfull providence Heb. 1. 2 3. and in that respect Adam must fall and be Re-created on the day of his creation that so the right Heir Christ Jesus might come into actual possession of all the Creation by means whereof the Heavens and the Earth and all their Host was finished before the seventh day and
Christ Jesus did kindle Adams sacrifice at first with fire from heaven for he did usually kindle the sacrifices of the Fathers with fire from Heaven as a sign and token to them that his death was a propitiatory sacrifice of Attonement and that their persons were thereby received into full favour Lev. 9. 23. Judg. 13. 19 20 23. 1 King 18. 38 39. 2 Chron. 7. 1 2 3. Psal 20. 3. And doubtlesse Christ Jesus told Adam that this fire from heaven did represent his Eternal Spirit by which his humane nature should one day be offered up unto God without spot as a propitiatory sacrifice for his eternal Redemption Hâ—â— 9 14. But afterwards when Cain came to offer his sacrifice upon the same Altar Christ Jesus did not kindle his sacrifice from heaven as he kindled Adams and Abels sacrifice and by that Cain knew that God did not accept his person as he did his brother Abel and thereupon he hated his brother Abel because his works were good and his own evill for Cain wanted faith in the Seed of the woman which was promised to break the Devils Head-plot by his propitiatory sacrifice which was taught and typified by sacrifices This mystery God kept secret in types from such as wanted faith even from the beginning of the world Rom. 16. 25. and therefore it was kept secret from the Heathen Nations But in the fulnesse of time Christ Jesus sent his Apostles to publish the unsearchable riches of this mystery which from the beginning of the world hath been hid in God who created all things by Jesus Christ Eph. 3 8 9. Col. 1. 26. Col. 2. 3. 3 God instructed Adam in sundry other kinds of Ceremonial types that tended to sanctification before he came to present his person and sacrifice before the Lord. As for example Christ Jesus taught him 1 How to purifie his person by washing his body and his garments in clean water just like as he taught Moses afterwards Exod. 3. 5. Exod. 19. 10. or else by changing his soul garments for fair as Jacob being first taught did also teach his hous-hold to do when he went into Gods presence to worship Gen. 35. 2. 2 God instructed Adam how to put a difference between beasts for sacrifice how he should refuse the unclean and offer the clean just as he instructed Noah before he entred into the Ark Gen. 7. 2. It is absurd to think that God did blesse the first Sabbath with differing Ordinances from those in Moses or that God did instruct Adam to worship him in a differing way from that which he did after establish by Moses and the Prophets Doubtlesse therefore when God instructed Adam after what manner he must offer sacrifices of Attonement he also instructed him how to understand and how to open the plain meaning of all and how he should preach it to others and how to pray either by way of confession of his sinfulnesse or petition for some special grace or thanks-giving or singing of Psalms as he did after instruct and appoint by Moses and the Prophets 1 When God appointed sacrifices of Attonement he appointed to joyn preaching therewith sometimes at least and therefore he appointed the Levites to joyn preaching to their sacrifices for they are commanded to teach his judgements unto Jacob and his Law unto Israel Deut. 33. 10. Lev. 10. 11. Mal. 2. 6. 7. 2 When they offered Burnt-offerings Christ Jesus taught them to make Petition and Supplication to the Lord for his favour in Christ 1 Sam. 13. 12. Job 42. 8. Ezra 6 9 10. and doubtlesse Christ Jesus taught Adam to do so for this kind of sacrifice was Job 42. 8. chiefest and it was first in use even from the beginning of the world for Noah did offer his Burnt-offering Gen. 8. 20. and Christ Jesus did appoint it as the first and chief sacrifice in Moses Gen. 8. 20. Lev. 1. 2 3 When they offered Sin-offerings or Trespass-offerings they must lay both their hands with all their might upon the head of their sacrifice and confesse their sin to God over the head of their Sin-offering and their trespasses to God over the head of their Trespass-offering But why must they impose both their hands with all their might upon the head of these Sacrifices The Answer is because by this Imposition they were taught and instructed to rest and repose their souls by a strong faith upon the propitiatory Sacrifice of Christ for the full Attonement of all their sins and trespasses of which they made confession as I have opened the point more at large in the Meritorious price of mans See the meritorious price of mans Redemption on Lev. 4. Redemption on Lev. 4. And touching the point of Confession the Hebrew Doctors have a sentence that is worthy of due observation they say That without particular confession of their known sins no Attonement is made for them by their Sin-offerings or by their Trespass-offerings And this is just according to the rule in Prov. 28. 13. He that hides his Prov. 28. 13. sin shall not prosper but he that confesseth and forsaketh them shall find mercy and no question but Jesus Christ taught Adam thus to do when he offered his sin or his Trespass-offerings 4 When they offered Peace-offerings they imposed their hands on the head of their Peace-offerings And secondly then they made confession of their peace but especially they blessed God for their peace with God in breaking the devils Head-plot by the Seed of the Woman Lev. 3. With these and such like spiritual Ordinances God did blesse the first seventh day And these blessed Ordinances could not chuse but fill the souls of Adam and Eve with joy unspeakable and glorious causing them to break out into songs of praise as Zachary did Luke 1. 68. saying in effect as he did Blessed be the Lord God of Israel for be hath visited and redeemed his people and hath raised up a horn of salvation for us c. as he spake by the mouth of all his holy Prophets ever since the world began Luke 1. 69. In these words Luke 1 69 70. Act. 3 21. Zachary doth affirm these two things First That there have been holy Prophets ever since the world began and therefore Adam was a Prophet Secondly That all the Prophets even from the beginning of the world have spoken and rejoyced in this Horn of salvation therefore Adam did speak with joy of heart of this Horn of salvation and made many Psalms of praise for the Seed of the Woman that should break the Serpents head for his Redemption And doubtlesse God made these Ordinances to be a rich blessing to the souls of Adam and Eve for by them they were more fully instructed and confirmed in their blessed condition by the Promised Seed And God is pleased still to blesse his people all the world over by his plain and manifest Ordinances as the Conduit-pipes of his spiritual blessings in Christ Jesus Epb. 1.
I shall yet a little further endeavour to make this point more evident namely that the sanctified rest of the seventh day was ordained to be as a sanctified sign of fallen mans resting on the promised seed by faith for the breaking of the Devils Head-plot for Mans redemption and so consequently as a sign of mans eternal rest in Heaven hereafter Reas 1. Because the Sabbath in respect of the strict rest of it is called a sign of the everlasting Covenant Exod. 31. 13. 17. Exod. 31. 13 17 Hâ—b 4. 3 9 10 Heb. 4. 3 9 10. now there is no everlasting Covenant but that which is made in the Bloud of Christ and this Covenant of bringing man to Life thereby is the only sure thing to rest upon but this Covenant was not made with Man in innocency but after his Fall therefore the Sabbath was not ordained to be a sign of this everlasting Covenant till after Adam fell and therefore Adam fell before the seventh day Reas 2. Because God ordained sundry other things to be sanctified types and signs of mans resting on Christ by faith as Synonima to the rest of the seventh day as any that have their understandings wel exercised in the Scriptures may easily discern 1 Consider this that God sanctified the outward rest of all the Festival Sabbaths as the type of our resting on the Seed of the Woman by faith for the breaking of the Devils head-plot and this is evident by Moses description of them in Levit. 23. there he reckons up eight several Festival Sabbaths in order but hee puts the seventh day first because it is the chiefest of them all for it is the ground and foundation of all the rest and it is to be specially noted that Moses doth call the seventh day a Festival Sabbath ver 2. as well as all the rest and yet it was no Feasting Sabbath in respect of Belly-cheer as the rest were except in a Spiritual sense and in that sense the Holy Rest of them all did typifie the same spiritual resting on the seed of the Woman and the same spiritual feasting on the propitiatory Sacrifice of Christ for Mans redemption which was typified by their feasting on their Peace-offerings on their Festival Sabbaths and so the day of Attonement though it were a day of strict fasting yet it was a day of Spiritual feasting and resting on the promised Seed as the seventh day was 2 The sanctified rest of the seventh day did typifie the same things that Josuahs rest did for in six years War he conquered the Canaanites and in the seventh year the Land rested The Apostle doth make this rest and the rest of the seventh day to bee both alike Heb. 4. for he doth first make them to typifie our Spiritual rest on Christ by faith and secondly to typifie our eternal rest in Heaven at last Heb. 4. 3. 9 10. Heb. 4. 3 9 10 3 The Sabbatical years of rest in Lev. 25. and the Sabbatical Jubile of rest which is also called a great Sabbath in Levit. 25. 4. did alike typifie our resting on Christ by faith for our full deliverance from the servitude of Satan just answerable to the typical rest of the seventh day and in that respect Moses doth compare the typical rest of them all together in Exod. 23. Exod. 23. 10 11 12. 10 11 12. None can be ignorant of the manifold great troubles that did often fall out upon Gods people in the Land of Canaan soon after the rest which it had in Joshuahs seventh year but yet notwithstanding so sweet was that rest which Joshua obtained for them after six years War that God was pleased to make that year of rest to begin the Chronologie of all their Sabbatical years of rest from thence till all ended in the Death and Sacrifice of Christ who is the true rest of all beleeving sinners and by allusion to this typical rest our Saviour doth invite all poor and heavie laden sinners to come unto him and they shall find rest to their souls Matth. 11. 29. Es 11. 10. Eze. 34. 15 25 27 28 Jer. Mat. 11. 29 33. 15 16. Jer. 30. 10. And our Saviour in Luke 4. 19. doth expound the true nature of Luk. 4. 18 19 that spiritual rest that was typified by the Sabbatical rest of the Jubile 1 By calling it the acceptable year of the Lord and 2 By telling us in vers 18. that God had annoynted him to preach the Gospel to the poor to heal the Broken-hearted to preach deliverance to the Captives and recovering of Sight to the Blind and that he should set at liberty them that are bruised this opens the sweet rest and refreshing of Soul that every poor humbled sinner doth finde by the seed of the Woman in breaking the Devils Head-plot for their deliverance help and healing And this famous deliverance by the seed of the Woman was accomplished by his propitiatory sacrifice in a Sabbatical year of Jubilee namely in the twenty eighth Jubilee as may be seen in Brougbtons Consent 4 The redemption of Israel out of Aegypt by the Typical sign of the Bloud of the Paschal Lamb is laid down as the main reason why God did sanctifie the rest of the seventh day in Deut. 5. 14 15. and that shews that not the Visible but the Spiritual Deut. 5. 14 15 Creation was the true ground and reason why God blessed and sanctified the first seventh day Hence it follows from the Premises that the Holy Rest of the seventh day was a typical sign of our resting on Christ by faith for our redemption from Satans Head-plot Object Why doth God in Exod. 20. 11 command man to rest on the Exod. 20. 11 Sabbath Day from all bis Works because he rested on the seventh day from Creating the Heavens and the Earth and all things therein visible and invisible Col. 1. 16. seeing in Deut. 5. 15. he gives another differing reason as the only ground of commanding man to rest on the Sabbath Day Deut. 5. 15 because Jehovah thy God brought thee out of Aegypt by a strong hand namely by killing all their first born but delivering the first born of Israel by the bloud of the Lamb sprinkled on their door posts as a sign of their redemption c. Answ I answer that the true ground and reason of Gods rest and of his commanding man to rest in both places is alike there is no difference at all if the true sense of both places bee rightly understood for God rested not from the works of Creaation Our Redemption from Satans Head-plot was the last finishing act of the whole Creation therefore iâ— must needs be the only true reason of Gods rest and of his commanding man to rest on the first seventh day untill he had made the Heavens and the Earth and all things therein as Christ doth testifie Exod. 20. 11. now if all things in Heaven and Earth were made in six days then
were the Souls of Adam and Eve Re-created in the said six days as a true part of that sort of Creature which appertains to the spiritual Heavens and to the spiritual Earth and to the Church triumphant in Heaven hereafter and therefore seeing God made all things both in Heaven and Earth in six days he rested not on the seventh day till he had perfected Mans Creation by a Recreation procured by the redemption of the promised Seed which doubtlesse was the finishing work of Gods Creation on the sixth day so then our redemption from Satans Head-plot was the last finishing act of the whole Creation and therefore it was the only true reason of Gods rest on the first Sabbath Day and of his command why man should keep a holy rest on that day as it is also typified by the Redemption from Aegypt as in Deut. 5. 15. Hence it follows by necessary consequence that God ordained the sanctified rest of the seventh day to be a typicall sign unto fallen Man of his resting upon Christ by faith to break the Devils Head-plot for his Redemption by his propitiatory sacrifice in the fulnesse of time and then upon the performance thereof the typical use of the rest of the seventh day must cease and yet such a way must be found out by the Wisdom of God as that the seventh part of time according to the account of the days of the Week must not cease but it must still be preserved for the exercise of Gods publick Worship for seeing it hath pleased God to continue his plain and manifest Worship still to the end of the world it hath pleased him also to continue the seventh day for the exercise of his publick Worship to the end of the world and no other way can be found out to accomplish both these namely the ceasing of the seventh day as it was a typicall sign and the continuance of the seventh day without any intermission as it is the sanctified time of Gods publick Worship but by changing the seventh day into the first day of the Week as I shall hereafter shew more at large God willing And this answer to the abovesaid Objection is the rather to be credited because the Redemption from Aegypt by the typical blood of the Lamb is alleged by Christ as the general reasón to inforce his people to the observation of all the Commandements for the Angel of the Covenant saith thus in Exod. 20. 2. I Exod. 20. 2 Deut. 5. 14 15. am the Lord thy God that brought thee out of the Land of Aegypt namely by the typical blood of the Paschal Lamb therefore remember the Sabbath Day to sanctifie it and so it must be applied as a reason to observe all the other Commandements and this sense is yet further inforced because all the precepts of the Law were sprinkled with the typical blood of Christs sacrifice of Attonement Exod. 24. 8. which doth plainly tell us that he by his sacrifice Exod. 24. 8. of Attonement hath procured his Fathers attonement for all our sins against all his holy Law 5 God doth account the violation of the Holy Rest of the seventh day by any mans work to be an exceeding great prophanenesse in every place of their abode for whiles his people were in their travels in the Wildernesse he did as deeply blame them for polluting the typical rest of the seventh day as he did after they were in a setled resting place in Canaan Eze. 20. 13. â—sou was branded with the title of Prâ—phaneness for contemâ—ing his Birth-right in the Land of Canaan because it was a type of the holy militant Church here on earth and of the holy triumphant Church in Heaven and the Jews were no lesse guilty of prophanenesse for despising the Typical rest on the seventh day by doing their own works therein for by doing their own works they committed a double sin on that day First They prophaned it as it was a sanctified sign and Secondly They abused it as it was the sanctified time of Gods Worship and therefore for this double sin God provided as it were a double death namely 1. Stoning to death Exod. 31. 14 15. for he that Exod. 31. 14 15. gathered sticks upon the Sabbath Day was stoned to death Num. 15. and 2. After they were stoned to death their dead Carcas was hanged upon a Tree for their deeper punishment and for the greater detestation of their sin as I have shewed elsewhere from the instance of the rebellious Son in Deut. 21. Yea God was so jealous for the holy rest of his Sabbath that he would not permit them to do any work at all about the promoting of the work of the Tabernacle though he had commanded that work to be done with all diligence Exod. 31. 13. as the place of his holy presence and residence among his people Exod. Exod. 31 13 25. 8 22. yet notwithstanding all this they might not do any work to further the building of it upon the Sabbath Day and the reason is added because I saith the Lord have ordained it to be a sign between me and you that you may know that I am the Lord that do sanctifie you that is to say I am the Lord that do command you to sanctifie the Sabbath Day as a sign of resting on Christ for when God doth sanctifie any thing for mans use hee doth thereby impose a command upon man to sanctifie that thing or to use it as a sanctified thing as I have erewhile noted in the beginning of this Chapter and therefore in this respect the Lord doth in Exod. 31. again and again inforce the observation of the Sabbath Day First By a fresh charge Yee shall keep the Sabbath and Secondly by a fresh reason It is holinesse to you namely it is a sign of Sanctification to you ver 14. yea it is Holinesse to Jehovah ver 15. and therefore in Exod. 16. 23. it is called the rest of Holinesse to Jehovah or an exact holy rest to Jehovah and in Exod. 31. 17. It is called a sign of the Everlasting Covenant between Exod. 31. 17 Jehovah and the Sons of Israel because Jehovah rested on the seventh day and was refreshed Conclusion It follows from all the Premises that God sanctified the rest of the seventh day not onely as the sanctified time of Gods worship both in publick and in private but also as a sanctified sign of Gods resting and of mans resting on the Seed of the Woman for the breaking of the Devils Head-plot by his propitiatory Sacrifice of Attonement which he should accomplish at the very same time when the Devill by his instruments should peirce him in the foot-soals and therefore as soon as the Seed of the Woman had finished that sacrifice the Holy-rest of the seventh day ceased as well as all the other types of Moses Law 2 Cor. 3. 7. namely so far forth as it was a typical sign of the said resting on the
I The Time when the FIRST SABBATH was Ordained 1 Negatively Not in the Time of Adams Innocency as many say it was 2 Affirmatively It was Ordained after the Time of Adams Fall and Re-creation II The Manner how the First Sabbath was Ordained 1 By blessing the Seventh Day with many Spiritual Ordinances both for publick and private use 2 By Sanctifying that Day for the Exercise of the said Ordinances 3 By Sanctifying the outward Rest of that Day to be a Typical Sign both of Gods Resting and of mans Resting in the Seed of the Woman that was promised to break the Devils Head-plot namely by his Propitiatory Sacrifice And hence it follows 1 That as the Sabbath was Ordained to be a Typical sign so it must be abolished as soon as Christ had performed his said Propitiatory Sacrifice 2 As it was Ordained to be the Sanctified Time for the Exercise of the said blessed Ordinances so the next day of the week into which it was changed must continue without intermission to the end of the world PART II. III A Treatise of HOLY TIME concerning the true limits of the Lords Day when it begins and when it ends is hereunto annexed By WILLIAM PYNCHON Esq Published by Authority LONDON Printed by R. I. and are to be sold by T. N. at the three Lions in Cornhil near the Royal Exchange 1654. 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 new 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 be 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
by the Mediator neither could the Holy Trinity have been so glorious in his Soul as they were after his Fall and recreation 5 This sentence before the seventh day God had finished the work that he had made is a remarkable sentence full of Spiritual weight and worth because it imports that though Adam and Eve were created but mutably perfect in the former part of the sixth day yet that they were recreated and made perfect by the promised Seed in the latter part of that day namely before the seventh day and that this finishing act of Gods Creation by a Recreation was the perfection of the whole Creation so that nothing could be added to it afterwards to make the Creation The Creation of 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. Downham 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 Jehoiâ—da 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
Messiah And therefore hence it follows That God could not keep a perfect Rest on the seventh day untill he had put all things in subjection under the feet of Christ as the proper Lord and right Heir of all the Creation and therefore Adam must fall and also be Re-created before the seventh day Conclusion God did perfect the whole Creation on the sixth day by ordering all things according to the Plat-form of his eternal Counsel and Providence 1 By ordering the Devils Fall 2 By ordering Adams Fall 3 By ordaining a Mediator and instating of him into his Priestly Office 4 By creating a humane nature for the Mediator of the seed of Eve 5 By his Office of Mediation he purchased the Spirit of his Father for the Re-creating of faln Adam and Eve 6 By this means they were made a part of Gods heavenly Host 7 By this means they were made the chiefest part of Gods Host here on earth 8 When all this was done then Christ was Heir of all things 9 When all this was done then Sathans Head-plot was broken 10 When all this was done then and not till then God could keep a perfect Rest on the seventh day from all his works because by this means he had finished that work that at first he had made but mutably perfect in the former part of the sixth day And therefore it follows by good consequence That the Sabbath was not ordained in the time of Adams Innocency But after his Fall and Re-creation by the Promised Seed CHAP. VII Proving that Gods rest on the Seventh Day was suâ—h a perfect rest that nothing could happen afterwards that could any whit lessen or disturb the perfection of his rest on the Seventh Day as it would have hapned if God had kept a Sabbath of rest whiles Adam stood in a mutable condition THe Text saith in the latter clause of Gen. 2. 2. That God rested the Seventh day from all his Works which he had made But God could not be said to keep a perfect rest from all his Works which he had made as long as Adam stood in a mutable condition for God knew from Eternity that Adam and Eve would presently fall from their Created perfections through the temptation of Satan and that thereupon the whole Creation would fall into utter confusion and that then God must either suffer Satan to take the Dominion of the whole Creation or else that he must begin again to make it more perfect than it was before by a new Creation Seeing therefore that one of these two things must necessarily follow upon Adams fall God could not keep a perfect rest on the Seventh Day from all his Works untill he had installed the Mediator into his Office and setled the whole government of all things upon his shoulders as upon our mighty God and Prince of peace Es 9. 6 7. If God had rested on the Seventh Day before he had setled the whole Creation upon the Mediator then the Devil might have rejoyced more upon the first seventh day than God 1 Because the Devil had made frustrate the glory of God in Mans Creation 2 Because he had spoiled the glory of Gods order in the residue of the Creation But God could not suffer this and therefore it follows that God could not keep a perfect rest as long as Adam stood in a mutable condition neither could he keep a day of rest after Adams fall until he had made Adam and Eve perfect again by a Recreation and until he had established all the residue of the Creation upon that sure Rock whose work is perfect Deut. 32. 4. But as soon as God had re-created fallen Adam and Eve as the first fruits of his Holy Militant Church here on earth and of his Church Triumphant in Heaven then and not till then God rested on the seventh day from all his Work which he had made and then his rest was a most perfect rest so that nothing was lacking to the perfection thereof and therefore nothing could happen afterwards that could any way lessen or disturb his rest because he rested upon that sure Mediator who had Covenanted to break the Devils Head-plot by his propitiatory Sacrifice or Sacrifice of attonement for fallen Adam and Eve and for all the Elect to the end of the world CHAP. VIII Of the true nature of Gods rest on the Seventh Day FIrst It must be remembred That Gods rest on the seventh day was not a Natural rest after the labour of his six Days Work for the Creator of all the ends of the earth fainteth not neither is weary Esa 40. 28. Secondly Neither was Gods rest on the seventh day a bare cessation from Creating any other sorts of Creatures though some inconsiderate Professors would have it to be no more thinking thereby to warrant their Carnal ease and their carelesse keeping of the Lords Day but such kinde of rest as this is Gods Soul doth hate Thirdly Neither was Gods rest upon the seventh day a bare contemplation of his visible Creation as others would have it thinking thereby to warrant their pleasant Re-creations and Contemplations upon the Lords Day by walking out into the Fields to behold the Works of God and to behold his eternal Power and God-head in the Creation thiâ— is not the true rest of the Sabbath for such duties as these a Heathen Philosopher may do upon the Sabbath Day and yet not observe the true rest of the Sabbath but this sort of Persons are mis-led by a false supposition that the Sabbath was first ordained as a day of rest in the time of Adams innocency for contemplation on the visible Creation only Fourthly The true nature of Gods rest on the seventh day That the true nature of Gods rest on the seventh day was his sweet content in the Mediator was his sweet content in the Mediator because he had made all his Creation perfect in the Mediator and because he had established Adams happiness upon the promised Seed as upon a sure Rock and firm Foundation and because he had put all the rest of the Creation under his feet As soon as God had thus renewed the face of the earth Psal 104. 30. and setled the government of all his Works upon the Person and Office of the Mediator then God rested on the seventh day with infinite content and sweet satisfaction rejoycing in the Works of his hands Psal 104. 31. but the thirtieth verse makes Gods Creation to be Spiritual as well as earthly and so doth Psal 100. 3. Psal 102. 18. Es 54. 5. Es 65. 18. This sweet satisfying rest which God took in setling all the works of his hands upon the Mediator is thus expressed by Moses In six days Jehovah made the Heavens and the Earth and in the seventh day he rested and was refreshed Exod. 31. 17. Gods resting was not from his wearinesse of labour in the work of Creation but from the heavie burden of Adams sin which had spoiled
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
upon all this shining light from the East point to the West point the name Day as the proper name of his perfect shape and limit and in this order was the first Artificiall Day shaped out limited and named 7. Then shadow out a little peece of Twilight at the departure of the light out of that Horizon on the inside of the West point 8. Then take twelve hours darknesse and shadow out the first half of that Darknesse from the West point untill it meet with the place of the first darknesse at the North point 9. Then write upon all that Darknesse from the West point to the East point the name Night as the proper name of its perfect shape and limit and in this order was the night last shaped out limited and named Then let the other half of the last twelve hours Darknesse be set upon the out-side of the same Compasse Diall from the North point to the East point for the beginning of the second Day 10 Hence we may observe the Reason why the first Darknes could not be called Night at first namely because it wanted the form and limits of a Night for it wanted the shape of a twilight going before it and therefore until it had obtained that it was callâ—d nothing else but confuâ—ed darknes and it could not have this form til the last period of time belonging to the night was finished and it could not have that period till the first half of that twelve houres darknesse succeeding the Artificial Day had met with the first darknesse at the North point and that conjunction occasioned a mark of distinction in the middle of the night 11. By these marks of distinction the true Form and Figure of the two Lines of Longitude and Latitude from East to West and from North to South were clearly marked out 12. By this Line of division from Mid-day to Mid-night the Natural Day was again divided into two equal parts in a differing manner from the division of the Day from the Night the first half from Mid-day to Mid-night was called Gnereb the Evening and the other half from Mid-night to Mid-day was called Boker the Morning 13. After this sort hath the God of Nature halsed and quartered the Natural day by the Lines of Longitude and Latitude 14 By this method the God of Nature hath not only made the natural day to be a twiparty day consisting of light and darkness But also Secondly He hath made the Artificial Day to be a twiparty day because he hath made the one half of it to belong unto the Morning and the other half of it to belong unto the Evening Thirdly He hath also made the Night to be a twiparty Night because he hath made the one half of it to belong unto the Evening and the other half of it to belong unto the morning And in this regard the night is sometimes called nights in the plural number Psal 134. 1. Psal 92. 2. Fourthly He hath also made the Natural Evening to be a twiparty evening because it is a connexion of the latter half of the Day to the first half of the Night and in this respect it is called Gnereb a connexion and sometimes it is called Gnarbaiim the two Evenings because of the two parts of it Fifthly He hath also made the Natural Morning to be a twiparty Morning because it is a connexion of the first darknesse or of the latter half of the night with the first half of the Artificial day and in this respect it is often called Mornings in the plural number Psal 73. 14. Psal 101. 8. Job 7. 18. Lam. 3. 23. Is 33. 2. 15. The Reason why the first darknesse could not be called either Boker the Morning or Gnereb the Evening at first was because these names are names of the perfect shape and limits given unto these two parts of the Natural day and the first darknesse was a confused mis-shapen thing at first therefore it could not belong either unto the Morning or unto the Evening until it was first shaped and limited into a night for Boker the Morning is constituted of a part of the shaped Night as well as of a part of the shaped Artificial Day and the first darknesse could not be shaped into a Night until it had twelve houres darknesse succeeding the Artificial Day by means whereof the first half had a Twilight going before it and then as soon as it met with the first darknesse at the North point it First gave perfection of shape to the Night And Secondly It gave perfection of shape to the Evening And thirdly It gave perfection of shape to Boker the Morning And accordingly every part of this day had its name as soon as it had its perfect shape as for example when the shining light had finished its last period at the West point it was called Day in like sort when the darknesse had finished its last period at the North point it was called Night And then also the Evening and the Morning was the First Day Pharez and Zara were Twins and when they came to their Birth Zara thrust out his hand first thereupon the Midwife said this is first and she did mark it out for the first by a red thred yet notwithstanding Pharez did finish his Birth first and thereupon he was first named Pharez and Zara was last named though he begun his Birth first Even so the time called Morning began its birth first but yet notwithstanding the time called Evening was first perfected in its shape and limits and thereupon it was first called Gnereb O the wonderfull variety of Gods wisdom in contriving and setting together all the parts and parcels of this first Natural Day CHAP. III. Proving that the time of the first Darkness was called Morning at last namely as soon as that Darkness was formed into a Night MOses doth tell us Gen. 1. 1 2. That in the beginning God created the Heaven and the Earth and that darkness was upon the face of the deep namely for the space of six hours before the light was created The Queston is Whether this first Darkness was called Morning or Evening The Answer shall be framed into three Heads or Sections I. I will prove that the Creation began in that part of time which at last was called Boker the Morning II. That the Morning begins in the dark Night III. That the Morning doth begin at Mid-night SECT I. Proving that the time of the first Darkness was called Boker the Morning at last FIrst It appears to me that the first Darkness was called Boker Boker the morning dâ—th signifie early the Morning at last namely as soon as all the parts of the Natural Day were formed Because Boker the Morning doth signifie Early See Ains in Psal 5. 4. and in this sense the Morning is put for the first opportunity of time for any business as in seeking unto God early by prayer and in this sense David saith
was commanded to study to explain and inlarge every seventh day in all the branches thereof and in all the several benefits thereof to faln man according to the full extent of Gods Declaration in Gen. 3. 15. and therefore he must open and explain how Christ should be the Seed of the Woman and how he should break the Devils Head-plot by his Priestly Office and by his Propitiatory Sacrifice of Attonement at the very same time when the Devill should endeavour to prevent it by putting him to death and by peircing his foot-soals as a sinfull Malefactor upon the Crosse and how he being God as well as man should destroy through death him that had the power of death that is the Devill and how he should by that death which he performed as a Mediatorial Sacrifice reconcile God to faln man and so procure the Fathers Justification from the sentence of Condemnation and his favor for their adoption and for their injoying of his heavenly inheritance These and such like points as these God instructed Adam to study and to preach to himself wife and posterity in season and out of season but especially upon every seventh day 3 To this necessary duty of preaching whereby God doth God commanded Adam to joyn the duty of Prayer to the duty of Preaching speak unto sinners Adam was commanded to joyn the necessary duty of Prayer and supplication whereby sinners do speak unto God and he must branch out this duty of Prayer into all the several parts of it as 1 Into Confession of his miserable condition by his sin and disobedience and of the sinful corruption of our nature together with our daily actual rebellions for the deeper abasing of our natural Pride and self-conceited righteousness 2 Into Petition for several graces of Sanctification but especially for the inward testimony of our Reconciliation and Adoption 3 Deprecation of evil according to that Petition Lead us not into temptation 4 Thanksgiving for all favours received but especially for those Spiritual favours by the promised seed 5 Singing of Psalms also must be added sometimes at least as an act of Spiritual joy for Gods manifold savours but especially for that Grand Mercy of our Reconciliation procured by the Mediators propitiatory sacrifice of attonement for by that means the Devils Head-plot is broken and fallen Man redeemed and set free from the power of Satan These several sorts of Ordinances I call by the name of plain and manifest Ordinances because they often were and might be used without any addition of Typical sacrifices or ceremonies of cleaness And this is evident by Gods Command afterwards to the See my Discourse touching the Jews Synagogues order on this text Church of Israel in Lev. 23. 3. The seventh day shall be a Sabbath of Sabbatism a Convocation of Holiness it shall be a Sabbath to Jehovah in all your dwellings This sentence in All your dwellings proves that God commanded them to observe the Sabbath not only at the Tabernacle where Sacrifices must be only offered but it must be kept in all their dwellings where no Sacrifices might be offered and yet by dwellings we must not understand every mans private Tent for God commands a Convocation of Holiness and a Convocation agrees not to every mans private Tent therefore the meaning of these words A Convocation in all your dwellings means a Convocation of Holiness in all their several Synagogues which were to be conveniently placed in or among all their dwellings both during the time of their abode in the Wilderness and also where-ever they dwelt afterwards This commanded convocation was not given to the Jews in regard of their Festival Sabbaths which were observed with the solemnity of Sacrifices and other rites of Holiness for their Festival Sabbaths were commanded to be observed only in the Land of Canaan at the particular place that God should chuse to place his Tabernacle or Temple in after they should be setled in rest therein and indeed they could not observe their festival Sabbaths in the Wilderness neither could they every seventh day offer Sacrifices in the Wilderness for during the time of their travels in the Wilderness the Holy things were folded up But yet notwithstanding their travels in the Wilderness they were commanded to observe every seventh day with a convocation of holiness in or among all their dwellings namely in their several Synagogues which must be placed for their best conveniency in or among all their dwellings And it is evident that the Jews did observe the Sabbath with Holy convocations in all their Synagogues because our Saviour did usually preach every seventh day in their Synagogues either in Galile or in Judea where none of Aarons Ceremonies had any use at all By this command of God to the Jews it is manifest That God commanded Adam to observe every seventh day with his plain and manifest Ordinances and doubtlesse oftentimes also with his Typiral and Mystical Ordinances which at the first were not tied to one special place 2 The second sort of Gods publick Ordinances were Typical and Mystical the chiefest of all this kind of Worship was by propitiatory Sacrifices or Sacrifices of Attonement which were of several sorts 1 Burnt offerings Levit. 1. 2 Peace-offerings Levit. 3. 3 Sin-offerings Levit. 4. 3. 4 Trespasse-offerings Levit. 5. 6. All these several sorts of Sacrifices did typifie and represent the Mediators Propitiatory Sacrifice of Attonement by which he procured the Fathers Attonement for faln mans Reconciliation Justification and Adoption and so consequently for mans Redemption from Sathans Head-plot This blessed Doctrine of Salvation Christ represented to Adams faith in the very first seventh day by causing Adam as a Priest to sacrifice some Lamb or some such like beast and then doubtlesse he said unto him Behold the Lamb of God that takes away the sin of the world Joh. 1. 29. for Christ was typically slain from the beginning of the world Rev. 8. 13. Adam of himself could not tell how to offer sacrifice and Christ Jesus taught Adam by the Sacrifice of a Lamb how he should be the Lamb of God to take away the sin of the world therefore doubtlesse Jesus Christ appeared to him in the shape of his humane nature and did instruct him by a lively Oracle what the Office of a Priest was and how to build an Altar of earth for that kind of Altar was first in use Exod. 20. 24. and that all those places where such Altars were builded were holy places as long as such places were in use for sacrifice and therefore Christ Jesus did usually sanctifie such places either by his glorious apparition or by fire from heaven to consume the Sacrifice or by both The Altar was holy in another respect namely because it was ordained to be a type of the God-head of Christ whereon he would one day offer his humane nature as a sacrifice of Attonement Exod. 29. 37. Mat. 23. 19. Heb. 9. 14. And doubtlesse