EXPOSITORY NOTES, WITH Practical OBSERVATIONS; TOWARDS The opening of the five first Chapters of the first Book of Moses called GENESIS. Delivered by way of EXPOSITION In several lords-days Exercises. By BENJAMIN NEEDLER, Minister of the Gospel at Margaret Moses Friday-street, LONDON. Hereunto is added by way of Apendix certain Directions for the right understanding of the Scriptures. London, Printed by T. R. & E. M. for Nathanael Webb and William Grantham, at the Bear in Paul's Church yard, near the little North-door. 1655 To the WORSHIPFUL, AND The rest his loving friends, The Parishioners of MARGARET MOSES Friday-street, London. Dear beloved, THe main design of a Minister of the Gospel, next to the glory of God, should be the spiritual good, and advantage, as of the Church of God in general, so of the flock committed to his charge in particular. Had not this consideration been very powerful, and prevailing on my Spirit, it would not have been able, to have broke through those many difficulties and discouragements (amongst which the unworthiness, and weakness of the Author was not the least) that did waylay the publication of these papers. The result of my thoughts being affirmative, as to the presenting of them to public view, I determined to dedicate them to you my people. The reasons that moved me to this, (besides your interest in the composer of them, having been your Pastor now, for some years; and the equity of it, that they that called for, and rejoiced in the first-fruits of his Ministry, should have tendered unto them the first-fruits of his labours in this kind also) were such as these. 1. That I might be instrument all to establish you in some of the truths of Christ in these erroneous days; a fit expedient hereunto I know not any (next to the illumination of the Spirit) than the riight understanding of the text; For these late years especially, the Devil hath walked up and down our streets with a Bible under his arm, and upon every turn pleads Scriptum est, It is written. 2. That you might be the more confirmed, concerning the sweet harmony of the Scriptures; how one Scripture sweetly embraces, and kisses each other, although there be many in the world, that would if they could (Horrendum scelus!) make them to fall out, and mutiny. One calls the Old Testament, and the New, God's two lips; whereby he breatheth out the same truth. Some have gone about to find contradictions in them, but the spirit of contradiction was in them, that went about it. Oh that we could as well agree with them, as they agree with themselves: while they are at peace in their doctrine, we are at war in their interpretation. 3. That you might take notice of the obscurity of some texts of Scripture. We may say of the whole book of the Scriptures, as Saint Peter doth of all Paul's Epistles: In which are some things hard to be understood: Some 2 Pet. 3. 16 things, though not all; there are some excellent herbs in the garden of the Scriptures, whose names we know not. Difficilia quae pulchra. And these things, They that are unlearned, and unstable, wrist, as they do also, the other Scriptures, unto their own destruction. They deal with the Scriptures, as Chemists deal with natural bodies, torturing them to extract something out of them, which God and nature never put in them; Or as torturers deal with an innocent man, make him speak that which he never thought; A seasonable Item for these days, when men think a small measure of gifts sufficient for the interpretation of Scripture. God would not have the weakest of his people starved, and therefore some truths are easy; nor the wisest of them cloyed, and sated, and therefore some truths are obscure. Nor have we cause to murmur, or repine at this dispensation. Since the fall, the understandings of men, are shrunk up, and contracted. Shall the little vial be angry, because it cannot contain the water in the Ocean? Shall the blind man blame the Sun, for shining no brighter? 4. That however God dispose of me by his providence, I might leave something in your hands, which might be for your spiritual advantage: A Sermon, or Exposition, if called to mind, (and I hope this small manual may be your remembrancer) may do your souls good, seven, ten, twenty years after its delivery. Physic doth not always work when it is taken, no more do the Ordinances. 'Tis said there, That many resorted unto Jesus and said, John did no miracle, but all things Joh 10. 41, 42. that John spoke of this man were true; and many believed on him there. John had Preached of Christ before, but they did not believe in Christ when he Preached; But when Christ comes amongst them; they upon John's Sermons preached a great while before, then believed. You have in these papers, (for I thought it not safe to go without a guide, the way in many places being difficult) the conduct of several eminently learned Authors, burning and shining lights, at whose torch my candle received light, though I may say, to the praise of freegrace, it shines not altogether (unless we refer to God) with a borrowed, and derivative lustre, etc. One of these things I studied in this small piece, was plainness; it being for a considerable part of it polemical: And besides, truth is an excellent Jewel, best when plain set. I have several counsels to you, lying near my spirit, possibly I may have another opportunity to offer them. At present let me exhort you (as most pertinent to the business in hand) to a diligent study of the Word of God; To this purpose, I have annexed by way of Appendix, certain directions for the right understanding of the Scriptures; if they may be of any advantage to you, bless God for them. Beloved, the desire of my soul is, that your souls may be saved. This is the prayer of Your servant in the work of the Lord, Benjamin Needler. From my Study at Bun-hill, Nov 17, 1654. ERRATA. Page 42, Line 9, for I read If p, 53, l, 3, f, four r, five, p, 73, l, ●3, f, principilis r, principiis, p, 83, l, 1, f, the calling on, r, the carrying on, p, 89, l, 11, f, Incommodum r, Incommodam, p, 95, l, 11, f, 8, r, or, 131, l, 3, f, gracious evidence, r, no gracious evidence, p, 150, l, 22, f, this, r, thy, p, 208, l, 2, for esie, r, esse, p, 208, l, 23, f, sinon, r, sin. expository NOTES towards the opening of the first Chapter of Genesis. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. THe distribution of Moses writings into five Books, was not done by Moses, but by others: you may observe in our Saviour's time, when he quotes them, he phrases it, as it is written in the Law, not in Genesis, or Exodus, etc. The distribution of Moses writings into Chapters, we own unto Christians a little before Bernard's time. The Divine authority of the Pentateuch, appears by the Lord Jesus owning of them, Luke 20. 37. Now that the dead are raised, even Moses showeth, when he calleth the Lord the God of Abraham, etc. So john 3.14. joh. 6.32. which cannot be said of the books called Apocryphal. Quest. 1. verse 1. What is meant by the heaven and the earth? By the heaven I conceive we are to understand two things. Resp. The highest heaven, the heaven of the blessed, the dwelling place of glorified Saints and Angels, called also the heaven of heavens, 1 King. 8.27. This heaven (I conceive) was made before the earth, although I lay not any stress upon the order of the words. Repentance is not before Faith, because sometimes set in the first place in the text, nor was David before Abraham, because David is set in the first place in the text, Matth. 1. 1. By the heaven we are to understand Angels, job 38. 7. Where wert thou, saith God, when I laid the foundations of the earth? viz. when the first matter was made, of which the world was composed (for the earth, to speak strictly, is without foundations, and hangeth upon nothing, like a round ball in the air) when the morning stars, viz. the Angels (for the lights of heaven, Sun, Moon, and Stars were not yet created) sang together? etc. To this purpose consider, That all kinds of beings were created the first six days. Angels are like the heaven in their spirituality, and incorruptibility, as also in their power over sublunary, and earthly bodies, and therefore may be so called. The Saints are called heaven seven times in one Chapter, as carnal and eathly-minded men, are called earth, verse 16. And the Rev. 12. earth helped the woman: now if the Saints be called heaven in the Scripture, why not the Angels? From the consideration of the method, that was taken by God in the Creation of man: so soon as man's seat was perfected, man was created; It is probable that proportionably, when those blessed invisible mansions were finished on the first day, the Angels were created. By the earth is meant that whole confused Chaos of earth and water, which was yet without form, and void, as is afterwards described in the second verse: now this might be called the earth, as when an house is in fieri, we call it an house, and say, an house is a building. Quest. 2. verse 1. It is said God created the heaven, and the earth, and yet 2 Cor. 4. 4. Satan is called the God of this world. God is the God of the world, ratione Resp. creationis, in regard of creation; Satan is the god of the world, ratione cultûs, in regard of service, He rules in the children of disobedience. Quest. 3. verse 2. Why God should begin time with darkness? It is no greater a wonder, then that the Resp. Lord should begin a glorious world, with a rude, and confused Chaos, the progress of his Wisdom in making the world, being for the most part, from more imperfect things to perfect; from a Chaos, to beauty; from the servants, and furniture, to man, the Lord and Master of this great house. Darkness is a privation, now the habit Object. must always actually go before the privation in the same subject. This darkness was rather a negation, Resp. 1 then a privation. Take privation largely, and so it may be first in subjecto capaci: As silence may be before speech and blindness before sight, in a man, who is a subject capable of both; so here darkness might be before light, because the subject of the first matter was capable of both. Quest. 4. verse 3. God said, verse 3. Let there be light, and yet Sun, Moon, and Stars not created till the fourth day? That light, which before the fourth day Resp. was scattered up and down upon the earth, was afterwards gathered together into the bodies of the Sun, Moon, and Stars. Quest. 5. verse 5. It is said, The evening and the morning was the first day; now how could there be morning or evening before the Sun was created? Evening and Morning in this place, is Resp. 1 not to be taken according to their usual signification, but Morning for all that time it was light, Evening for all that time it was dark. There is no argument from the present state of things since the Sun was created to the former state of things before the Sun was created; morning is now caused one way by the rising of the Sun, than caused another way, by light scattered up and down upon the earth. Quest. 6. verse 11, 12. Whether the World began with the Autumn? Some have thought that it began in the Resp. 1 Spring, and that upon two grounds. 1. Because the spring is the time of increase, as we fin de by experience in fish and fowl. 2. Because Adam was thrust out of Paradise to till the ground, and spring-time is aptest for tillage. Others, and I conceive more probably, thi●k the world began in the Autumn: for it is said expressly, that the earth brought forth ●●●sse, and herb yielding seed after his ●work● the tree yielding fruit, whose seed 〈…〉 self after its kind so that as man 〈…〉 a child, but a perfect man, so the trees and plants were created in their perfection; and therefore when the Serpent tempted our first parents, which was immediately after their creation, the Tree of knowledge of good and evil had fruit fully ripe on it. The woman saw that the tree Gen. 3. 6. was good for food, and that it was pleasant for the eyes. Quest. 7. verse 14. Whether from those words, let them be for signs, and for seasons, and for days, and for years, Astrological predictions be warrantable? Neg. There are two sorts of predictions Resp. lawful from the consideration of the position of the heavens. 1. Praedictiones naturales, natural predictions, viz. when by the rising or setting of the heavenly luminaries, by their opposition, conjunction, and various aspects we are able to foretell natural events, viz. the Eclipse of the Sun and Moon, etc. 2. Praedictiones civiles, civil predictions, viz. when the husbandman, by the course of the Sun, Moon, and Stars, is able to say when it will be a commodious season, for sowing, setting, engraffing, pruning, etc. So that we say with the Scriptures, that the Stars are for signs, viz. for signs, and seasons, and days, and years: And that they are not only ornamental, but influential: As trees and herbs were created, not only to beautify the earth, but otherwise for the use of man and beast, to feed them, and to cure them; so the Stars were created, not only to beautify the heavens, but for the use and comfort of man. Certainly if God hath given virtue to springs, and fountains, stones, minerals, plants, every spire of grass that grows upon the earth, much more to the Stars of heaven. But, 3. Praedictiones Astrologicae, Astrological Predictions, when men from the consideration of the face of the heavens, will take upon them to foretell contingent events, which shall befall Kingdoms or Commonwealths, or particular persons, these are unlawful. 1. They are Antiscriptural: Deut. 18. 14. Esay 44. 25. Esay 47. 13. Jer. 10. 1, 2. 2. They are unreasonable: if there were any certainty in the Astrological Art it would appear in those Predictions that concern the weather, which is the proper subject of the Planets operation: but how false, and uncertain those are, I shall leave to any to judge, that will read them without prejudice. 'Tis the observation of a learned Author, that the weather may be guessed by the heavens when the time is near, and natural causes have begun to work. As in the Evening we may guess of the weather the next day, and in the Morning of the weather in the Afternoon: that a cloud will bring a shower, and south-wind heat, according to that of our Saviour▪ When a cloud Luke 12. 54, 55. ariseth out of the West, straightway ye say, There cometh a shower; and when ye see the south-wind blow, ye say, There will be heat: but long before to declare these things is impossible. To this purpose is that of Ambrose (saith he) when rain was desired of all, and one said the new Moon will bring rain, although we were desirous of rain, it did me good no rain fell, till it came at the prayers of the Church that it might appear it came not by the influence of the moon, but by the providence of God. A man can no more tell what God will do, by looking upon the Stars, and Heavens, than one can tell the counsels and determinations of a Prince by looking on his Palace. 'Tis sad to think how apt we are to run into extremes, some are so bold as to ascribe the knowledge of future contingencies unto man; some so disingenuous, as to deny it to God: have a care of both, the one is Scylla, the other Charybdis; things are contingent to us, which are not so to God. In a Syllogism, if the major be necessary, yet if the minor be contingent, the conclusion is contingent: the first cause is certain, the second causes fluctuating, and wavering, hence flows contingency▪ We use to say, Omne quod est quando est necesse est esse; God sees things in termino, in periodo, hence they are certain to God; we see things in motu, in itinere, hence they are contingent to us: those things which are contingent in regard of their own natures, are certain in regard of God's foreknowledge, and in subordination to his decree. Quest. 8. verse 14. Why the Lord made the light, and days, and nights, as also the earth to yield her increase, before the Sun, and Stars were created? That the Lord might teach us, though Resp. he commonly makes use of means for the preservation of the creatures, yet he is not tied to means. He hath bound us to them, but he hath not bound himself. He hath made the Sun to give us light, yet he is able to give light without the Sun. God with all the creatures that he hath made, is no more than God without any of the creatures that he hath made. Quest. 9 verse 24. It is said, Let the earth bring forth the living creature after his kind, cattles, and creeping things. Now the question is whether in the beginning every creeping thing was created? Neg. Augustine was of opinion, that Resp. creatures that were generated of dead bodies, were not created at first: and Vallesius in his book de sacra Philosophia, renders the reason of it: Frustrà fit per plura, quod fieri potest per pauciora: God saw that these would be produced by generation alone, and therefore what need was there of creation? Quest. 10. verse 25. It is said, God made the beasts of the earth, the sixth day, Now the question is, why the beasts were created with man, rather than with fishes or fowls? The reason may be this: man was not Resp. made to swim with fishes in the Sea, or to fly with fowls in the air, but to live, and move with beasts upon the earth, therefore on the same day whereon man was made, the beasts were made. Quest. 11. verse 25. Whether those kinds of creatures, which are brought forth by a mixed generation, as the Mule by the mixture of the Ass and the Mare, were created? Neg. Saith the judicious Willet, for Resp. these Reasons, 1. Because these are not distinct kinds of creatures from others, but the first kinds made in the creation, mixed, and conjoined together. 2. Because we find it directly expressed, that Anah found the Mules in the Gen. 36. 24 Wilderness, as he fed the Asses of Zibeon his father; this is set down as strange, and therefore they were not created ab initio. Quest. 12. verse 26. Wherefore God said, Let us make man in our Image? and not, Let there be man, as he said, Let there be a firmament, Let there be light, Let the earth bring forth the living thing? The Scripture herein speaks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Resp. after the manner of men: and would commend unto us the excellent workmanship of God in the Creation of man: a work fare more choice than the light, & heaven, and all the rest of the creatures: men of wisdom, when they are to handle matters of importance, enter into consultation, and take the greater care in the performance of them. Quest. 13. verse 26. God said, Let them have dominion over the fish of the sea, and the fowls of the air, and the , but the question is, whether if man had not fallen, one man had had power over another? Superiority and inferiority, dominion, Resp. and subjection, were not incompatible with the state of Innocence: the authoritative power that a father hath over his child, and an husband over his wife, is founded in the light of nature, and therefore not inconsistent with our primitive state. Divines therefore distinguish between natural subjection and civil; natural subjection should have continued in the state of integrity, but as for civil subjection, there had been no such thing in the world: if man had continued to serve God, he needed none to serve him; service come in by sin, and the increase of it, by the increase of sin. We see, when Canaan was so vile, as to forget the duty of a son, he is set in the lowest condition of a servant. Cursed be Canaan, a servant of servants shall he be unto Gen. 9 5. his brethren, viz. the lowest, and most abject servant. As God of gods the greatest God, the Lord of lords, the highest Lord, so servant of servants, the lowest, and basest servant. Quest. 14. verse 27. God is said to create man after his own image, and Paul says that the man is the image and glory of God, but the woman is the 1 Cor. 11. 7. glory of the man: the question is, whether the woman was not made after God's image, as well as the man? We may consider man and woman two Resp. manner of ways, either as they were both rational creatures, and so without question the woman was made after the image of God as well as the man: but now consider them as to their sex, or as to their relations of man and wife, so man is her superior, and in regard of that authority that the man hath over the woman the man is said to be the image of God, and the woman the glory of her husband; and well may she be called the glory of man, for it was a far greater honour for man, to have dominion over one of his own kind, then over all the beasts. Quest. 15. verse 27. 'Tis said, both man and woman were created the sixth day, male and female created he them, and yet after the six days were over, it is said, The Lord caused a deep sleep Gen. 2.21 22. to fall upon Adam, and he slept, and of one of his ribs he made a woman? These Scriptures are easily reconciled; In the first chapter the Spirit of God tells Resp. us what God did the sixth day, viz. he created the man, and woman, male and female; In the second chapter he tells us God's manner of doing it. Quest. 16. verse 28. 'Tis said God blessed them, and said, Be fruitful and multiply: and yet our Saviour says, Luke 23. 29. Behold the days are coming when they shall say, Blessed are the barren, etc. and so in another place, Woe to them that are with child in those days. Mat. 24.19 To have children; to be fruitful, in its self considered, is a mercy; and to be preferred Resp. before barrenness, but yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and in some respect barrenness is to be preferred before it; As when enemies are approaching, and a place is like to be destroyed with the sword: women with child are not able to fly and shift for themselves, and therefore Woe to women with child; in those days: And 'tis better to have no children, then to see them butchered and massacred before our eyes. And this shows the singular difference between spiritual mercies and temporal: spiritual mercies are always desirable, and never out of season. Quest. 17. verse 29. Whether the eating of flesh or fish was allowed by God to our forefathers before the flood? for after the flood we find this liberty was given, Every moving thing that liveth shall be meat for you: but in this Gen 9.3. chapter, when God speaks of the provision made for man, he only speaks of Trees, and Herbs, and Vegetables. I humbly conceive the Affirmative, inclined Resp. thereunto by these reasons. 1. God did not forbid them eating of flesh, & therefore left them to their liberty. 2. What use could there be made of fish, and many other creatures, if they had not been allowed for meat? 3. They offered up Sacrifices of their , Abel brought of the firstlings of his Gen. 4.4. flock: Now it was a thing received and taken for granted among the Jews, that they might eat of their Sacrifices. 4. They wore the skins of beasts, and therefore it is likely, they eaten also the flesh; Unto Adam also, and unto his wife, did the Gen. 3.21. Lord God make coats of skins. But after the flood God expressly permitted the eating of flesh, and therefore he Object. did not permit it before. Negativa non probant. By the same reason Resp. 1 it would follow, that because the Rainbow was not mentioned before the flood, the Rainbow was not before the flood; which we have no cause to believe, for Positâ causâ ponitur effectus: Now the Rainbow is caused by the Sun shining upon a watery cloud: It is true, it was not the token of God's Covenant till after the flood, but it was before. God did not after the flood give man a right to that, which he had not before the flood, but only reinvested him with those possessions, and privileges, which he had been cast out of, by reason of his sin. Notes on the second Chapter. Quest. 1. verse 1, 2. HOw is it said, that God ended his work the seventh day, when God is totus actus, and besides, John 5. 17 our Saviour saith, My Father worketh hitherto, and I work? Cessavit ab actu creationis non ab actu. Resp. 1 Moses doth not say simply he rested from all his work, but from all his work which he had made, viz. from the works of creation: and therefore that of our Saviour, my Father worketh hitherto, and I work, must be understood of the works of providence. But the souls of all the men and women Object. in the world, from the beginning have been created to this very day. God rested from the creation of species Resp. or kinds, not from the creation of individuals. But the earth afterwards brought forth Object. briers, and thorns, therefore new kinds were created, Gen. 3.17, 18. I know no inconvenience will follow, Resp. if we affirm, that briers and thorns were created the first six days: it is true, they should not in the least have been prejudicial either to man, or to the fruits of the earth, if man had not sinned; and therefore it is likely, if man had continued in his primitive state of integrity, briers and thorns should have grown in their place, and the fruits of the earth in their place: this blending and mixing of briers and thorns amongst the fruits of the earth is the product of the sin of man. But there are several things in the world, Object. the creation whereof we read not the first six days; as wine, milk, etc. Some things were created in their perfection, Resp. some things in their principles: though wine was not created, the grape was; though milk was not created, the breast was. Quest. 2. verse 3. Whether God did from the first creation, appoint that the seventh day should be kept as an holy Sabbath? or whether this be spoken by way of Prolepsis, or Anticipation, viz. because God rested from his work upon the seventh day, therefore he did afterwards, at the time of the giving of the Law ordain, that every seventh day of the week should be kept holy, as a Sabbath of rest unto the Lord. The Sabbath was appointed from the Resp. creation: 'tis true It cannot be denied, but that it is an usual thing in Scripture, to set down things in way of Prolepsis, or Anticipation, as they call it, to set down things aforehand, in the History, which happened many years afterward: but there is no such Prolepsis here, as if the meaning should be that he did this two thousand five hundred years after the creation. It is observable that throughout the whole Scripture, we shall not find one Prolepsis, but that the History is evidently and apparently false, unless we do acknowledge a Prolepsis and Anticipation to be in the History: the necessity of establishing the truth of the History, only can establish the truth of a Prolepsis in the History: but in this place alleged, can any say that the story is apparently false, unless we imagine the Sabbath to be first sanctified on mount Sinai? But Gods sanctifying the Sabbath may be Object. expounded thus: God did actually purpose to sanctify it after the giving of the Law. If to sanctify the seventh day, be only Resp. to purpose to sanctify it, than the Sabbath was no more sanctified since the creation, then ab aeterno: for then God purposed it should be sanctified, etc. For the further clearing of this truth, I shall give you the Arguments of some learned persons, why they conceive that the Sabbath was not instituted till the giving of the Law on mount Sinai. Adam in innocency should not have Arg. 1 needed a Sabbath; not his soul, for every day was a Sabbath to that; nor his body, because his body was not then subject to weariness, neither could it be appointed for the ease of servants, because than no such thing as servitude in the world. The Sabbath was instituted, not for Resp. 1 common rest, or rest from natural weariness principally; but for holy rest, that the soul might have more immediate communion with God, Return to thy rest, O my soul, saith the Psalmist: The rest of the soul is not a ceasing from all operation, for that cannot stand with the nature of a spirit; hence the soul is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an act, because it is still in action, a spirit cannot be, and not act; but when the soul centres on God, than it is said to rest. Body's rest in their proper places, and souls rest in the enjoying of their proper objects. Now Adam in innocency, though his body was not subject to weariness, might stand in need of such a rest as this is. Adam was to serve God in a particular calling, God took the man & put him into the garden of Eden, that he might dress it, & keep Gen. 2. 5. it; now Luther professeth, It follows from hence, saith he, that if Adam had stood in his innocency, yet he should have kept the seventh day holy, viz. on that day he should have taught his children, what was the Word of God, & wherein his worship did consist, and wholly have sequestered himself to his service; on other days he should have dressed and kept the garden; though every day was to be spent in holiness mediately, in seeing God in the creatures, and meeting with God in his labour, yet it was not unsuitable for that estate, to have one day in the week, for more immediate, and special converse with God; and though it was no pain to him to dress the garden, yet this must needs take up his thoughts while he was about it. The Saints and Angels in Heaven, have Object. had not set Sabbath, and why man in innocency? The state of innocency on earth, should Resp. not have been in all things alike, to the state of glory in heaven, and particularly in this, there should have been marriage, dressing of the garden, day and night in Paradise; but no such thing in Heaven. We do not read, that there was any other Arg. 2 positive precept or law given to our first parents in the state of innocency, but only this, that they should not eat of the forbidden fruit. Now the command of God for the observation of the Sabbath, is a positive command, and that appears, because, although the worship of God do belong to the Law natural, viz. founded in the Law of nature yet the circumstance of time, when God in an especial manner is to be worshipped, that we should keep an holy rest unto the Lord every seventh day, this is a positive precept, and was never determined by the Law of nature. That Adam had from the creation, at Resp. lest that which amounted to a positive Law for the observance of the Sabbath, is plain. It is said, God sanctified the seventh day: Now, though this word is variously taken in the Scripture, yet in this place, the seventh day must be said to be sanctified one of these two ways: Either by infusion of holiness, or sanctification into it; now the circumstance of a seventh day, is not capable of sanctification in this sense, only rational creatures, Angels and men may be said thus to be sanctified. By separation of it from common use, and dedication of it to an holy use, as the Temple and Tabernacle were, which had no inherent holiness in them. Now if the Sabbath were thus sanctified, it must either be for the use of God, or man; either God must impose upon himself the observation of every seventh day to keep it holy, which is absurd; or else it was dedicated and consecrated for man's sake and use: and if so, man had that which amounted to a positive Law for the observation of the Sabbath. When Moses makes repetition of the Arg. 3 Law of God, Deut. 5. 15. he lays down this as a ground of the observation of the seventh day as a Sabbath, the deliverance of Israel out of Egypt, therefore the Sabbath was not instituted from the creation. This that is urged is placed by God by Resp. way of preface and motive as an argument for the observation of all the Commandments, yet who will say that none of them were in force till the deliverance of Israel out of Egypt? This was one reason why the Sabbath Resp. 2 should be sanctified, but not the only reason: therefore, Exod. 20. 6. the reason that is rendered there, why the seventh day is the Sabbath, is this, for in six days, the Lord made heaven and earth, etc. The Jews were to observe the Sabbath not only upon the ground of its first institution, but upon reasons, proper, and peculiar to that Nation. It is likely their deliverance out of Egypt, was on the Sabbath day, and therefore urged by Moses, as a ground of their observation of it. We find not any express mention, Arg. 4 that the Patriarches before Moses time did sanctify a Sabbath. We may as well argue, it was not kept Resp. all the time of the Judges, and Samuel, because no express mention made in those Books of any such thing. No doubt, but they observed it, because Object. it was published on mount Sinai. The like may we say of the Patriarches Resp. 1 before the promulgation of the Law on mount Sinai, because it was sanctified from the Creation. Abraham is commended for keeping Gods Commandments, and the Sabbath is one of Gen. 26.5. them. We may as well argue, that the Patriarches for two thousand five hundred years together, observed not any day at all for the worship and service of God; for there is in Scripture as much mention of a Sabbath, as any other day: yea, It is plain in the Scripture, that the Jews did keep the Sabbath before the Law was given: This is that which the Lord hath said, To morrow is the rest of the holy Exo 16.23 Sabhath unto the Lord, etc. I might add, that it is not improbable, but the sacrifices of Cain and Abel were upon the Sabbath-day, the usual stated time for such services: If a time had not been set apart even in Adam's days, for Divine service, how improbable is it, that Cain and Abel should concur at the same time, in bringing their offerings unto the Lord? and if not at the same time, how could Cain discern that Abel's offering was respected, and accepted of God, when his was Gen. 4.3. not? and besides, it is said, In process of time it came to pass, that Cain brought of the fruit of the ground, an offering unto the lord In the process of time, or at the end of days, as it is in the margin of your Bibles, and as the original will bear it, viz. on the Sabbath-day; when there is an end of the days of the week, and they begin again. I might add, that it is not improbable, but that Noah and his family kept the Sabbath in the Ark; for it is said, that he stayed Gen. 8. 10, 12. other seven days, and sent forth the Dove out of the Ark; and verse 12. He stayed other seven days, and sent forth the Dove: why did Noah this on the seventh day? It was likely that then Noah and his family were at prayer, and engaged in the worship and service of God, and at such times it is good to make experiments of Gods fatherly care of us, and providence over us. Quest. 3. verse 4. In the first Chapter it is said, that God made the heavens, and the earth, in six days, and in this verse it is said, These are the generations of the heaven, and the earth, in the day that the Lord God made the earth, and the heavens. From this place some would gather, that Resp. 1 all the world was made in one day, and that Moses doth divide the creation into six days propter captum, that it might be the better understood. Others conceive, that Moses relates to that first matter or substance, of which all things were created: now this was made in one day. Others think, with whom I close, that Moses doth not speak strictly here, but indefinitely, in the day the Lord made the earth, that is to say, in the time the Lord made the earth: so it is taken in other places of Scripture, To day if you will hear Psal 95.7. his voice, etc. Quest. 4. verse 5. How God could be said to create every plant of the field before it was in the earth? Either the meaning is, that they were Resp. 1 created potentialiter, in the first mass, and so created before they were in the earth. Or else the meaning is this, God created every plant of the field, before it was in the earth, viz. there was not a plant in the earth, before God created it. Quest. 5. verse 7. It is said, God form man of the dust of the earth: How can man be said to be made of dust, or earth, when he is made of the four elements, earth, fire, air, water? Moses says, God form man of the dust Resp. 1 of the earth, but not only of the dust of the earth. Moses loquitur de terra, ut de causa partiali, non totali: Moses speaks of the dust, but as part of that matter, of which man was made. But he expresses the one, and therefore Object. by consequence denies the other. This is just as if a man, by calling one his Resp. father's son, should deny him to be his mothers. Quest. 6. verse 7. Why doth the Lord speak distinctly in this verse concerning man's body and soul? We shall find God speaks of other creatures in the bulk, body and soul together, Let the waters bring forth abandantly, the moving creature that hath life, and so, verse Gen. 1. 20 24 24. Let the earth bring forth the living creature after his kind? etc. To note the spirituality and immateriality Resp. 1 of the soul; the soul of man, non educitur ex potentiâ materiae, as the Learned phrase it; but the body was made of one kind of substance, and the soul of another: for, Consider. 1. The condition, and nature of its object, speaks this truth; Seneca could say, Hoc habet argumentum anima suae divinitatis, quòd illam divina delectant; This argument of its spirituality, hath the soul of man, in its own essence, that it is delighted with things divine and spiritual. If the soul were material, we could not reach to the knowledge of any thing but that which is material: and we might as well see Angels with our eyes, as understand them with our minds. We say, Receptio fit per modum recipientis; you cannot fill a chest with virtue. 2. It's independence on the body: it is able of itself to perform its own actions, without the help and concurrence of the outward man. It seethe when the eyes beshut, and sometimes seethe not when the eyes be open. It traveleth while the body resteth & resteth when the body traveleth, Rev. 1. 10. When John saw his glorious revelation, he is said to be in the spirit: when Paul had his revelations, and saw things unutterable, he knew not, whether he were in the body or out of the body: for believers to know, that there are laid up for the Saints such joys, which eye hath not seen, nor ear heard: what is this but to leave sense behind us, and outrun our bodies? 3. Time that wears out all corporeal things, adds perfection to the souls and understandings of men: old men, who have the weakest bodies, have the most lively and vigorous souls: yea, we may observe, that men who have the most admirable soul-accomplishments, have usually the weakest bodies, and are not of the longest lives. 'Tis a remarkable passage, that of Saint John to Gaius, I wish, saith he, that thy body prospered, even as thy soul prospers. Here is a clear text against the Atheists of these days, that question whether there be a soul or not; the truth is, a man cannot doubt of it, without it; as a man cannot prove Logic to be unnecessary, but by Logic, as a man cannot say he is dumb, without speaking. Quest. 7. verse 7. In what sense these words are to be understood, He breathed into his face the breath of life? for the Manichees from hence held, that the soul was part of God's Essence, as the breath is part of a man's substance. It is true, in man's breath there is part of Resp. his substance, but these words are not spoken of God properly, but metaphorically: if Moses should have said, Jehovah, by the power of his Spirit, without making use of any elementary matter, breathed into man a vital soul. An horrid blasphemy to think the Essence of God should be subject to change, ignorance, sin, etc. as the soul is. Quest. 8. verse 7. Why is God said to breath into his nostrils or face the breath of life, rather than into any other part of the body? Because the operations of the soul discover themselves in no part of the body, Resp. 1 more than in the face: hence a living man is usually pictured smiling, or reading, etc. And besides, the face and head is the seat of all the senses, except the touch, which indeed is spread all over the body; so that the principal part of the body, is put here for the whole: God breathed into his nostrils the breath of life, viz. into his body the breath of life. Because life seems to be seated in the nostrils : Nares Externum Respirationis organum: breath the necessary consequent of life: hence God is said to breath into his nostrils, because it is the part by which we breath and live. Quest. 9 verse 8. Why the Lord planted the Garden of Eden for the use of man, when he knew that man would not continue in his primitive state, and so by consequence be cast out of Paradise? God would deal with man, not according Resp. 1 to his own foreknowledge of what he would be, but according to that state he was in for the present. God placed him in Paradise, that he might know, by woeful experience, of how much good he was deprived, by transgressing of the command of God. God's dispensation herein, towards man, was like that other dispensation of his towards the Devils: they were first placed in heaven, though God knew, that afterwards for their sin, they should be cast out of heaven. Quest. 10. verse 8. It is said, That there viz. in Paradise God put the man whom he had form; Now the question is, whether there were any other creatures in Paradise besides man? Affir. For these Reasons. Resp. 1. Because man while he was in Paradise, had dominion over all the creatures. 2. If Eve had neither seen the Serpent. nor any other creature before the temptation, it is likely she would have been startled with the sight of the Serpent, and not easily have treated with it. 3. If the beasts had not been in Paradise, man would have been deprived of that great pleasure that he might be partaker of, from the sight of the variety of creatures, over which he had dominion. 4. Because man gave names to the creatures in Paradise, verse 20. Quest. 11. verse 9 Why one of the trees that was planted by God in the midst of Paradise, was called the tree of life. Some conceive, that it was called so effectiuè, Resp. 1 because the fruit of it had a special quality, and efficacy with it, to preserve Adam immortal. Others conceive, with whom I rather close, that it was called so significative, because it was a sacramental sign annexed to the Covenant of works assuring life, and immortality, upon condition of perfect obedience. But it seems, that the fruit of the tree Object. of life should have made man immortal, for it is said, And the Lord said, Behold, the man is become like one of us, to know good and evil; Gen. 3.22. now lest he put forth his hand, and take also of the tree of life, therefore the Lord sent him forth from the garden of Eden, etc. I suppose this is an Ironical expression: Resp. as when the Lord said, Behold, the man is become like one of us, to know good and evil, this was spoken ironically, and the meaning was, they were become most unlike him: so in these words ironically he upbraids him after the same manner, Lest, saith the Lord, he put forth his hand, and take also of the tree of life; and eat, and live for ever; not that there was any danger of his living for ever, but in derision of any such hope, or expectation. Quest. 12. verse 9 Whether the tree of life in Paradise was a type of Christ? Neg. For the clearing of this▪ consider, Resp. 1. That we should be very wary of Allegorising any part of the Scriptures: The Libertines of our times, are so daring, as to turn all the Scriptures into an Allegory: as the Gnostics of old, made abstinence from adultery forbidden in the seventh Commandment, a type of our spiritual chastity: it is the design of some frothy wits to typify, and allegorise God's Commandments out of the Law, and his truths out of the Gospel. 2. That it is an unwary Assertion, that the tree of life in Paradise was a type of Christ; although the tree of life, and sundry other things in Paradise, are made similitudes to set forth Jesus Christ, yet it is agross mistake, to make every metaphor, or similitude, and allusion to be a type. The Husbandman's sowing of the seed, is a similitude of preaching the Word, yet it is no type of it: The head, & the members of man's body, are similitudes of Christ, the head, and the Church, his members; but will any affirm these were types of Christ? Just thus was the tree of life, a similitude, to which the holy Ghost alludes in making mention of Christ, but not a type: and the reason is, because the Covenant of works, by which Adam was to live, is directly contrary to the Covenant of grace, by faith in Christ: Adam therefore was not capable of any types then to reveal Christ to him, of whom the first Covenant cannot speak, and of whom Adam stood in no need. But though Adam stood in no need of Object. Christ, as a Redeemer, yet as a Confirmer of him in that state: and why may we not conceive, That if Adam had not sinned, Christ should have been incarnate, and that then he should have been head of mankind, as now the head of Angels? and if so, the tree of life might be a type of Christ. If the tree of life was a type of man's Resp. 1 Confirmation by Christ, then there would have been a type of Christ, which never should have been fulfilled. I conceive it a dangerous assertion to say Christ would have been incarnated if Adam had not sinned: because the Scripture nameth this to be the principal end of Christ's coming into the world, to save that which was lost: Ultra Scripturam sapere est insanire. May not a man say, the tree of life was a type of Christ by Anticipation? Object. This is as much as to say it was not a type Resp. then: which is the thing we contend for. Quest. 13. verse 9 Why was the other tree called the tree of knowledge of good and evil? Not Effectiuè, because the fruit thereof Resp. 1 had any such quality, or virtue, that being eaten, it would work, and increase knowledge, or quickness of wit: indeed the Socinians border upon this opinion, and they say, Adam and Eve were created simple and weak in knowledge, and that this tree was to beget it, and increase it. But significatiuè, because it was another sacramental sign annexed to the Covenant of works, sealing death and damnation in case of disobedience: and it did signify that upon the eating thereof, they should experimentally know good and evil: viz. the worth of good, by the want of it, and the presence of evil, by the sense of it. But it is said, Man is become like one of Object. us, knowing good and evil: now God cannot be said to know the worth of good, by the want of it, or the presence of evil, by the sense of it. The Lord speaketh those words Ironically, Resp. as before. Quest. 14. verse 15. It is said, God put the man into the garden of Eden to dress it, and yet afterwards, it is pronounced as a curse: In the sweat of thy face, thou shalt eat thy bread, Gen. 3.16. Man should have laboured if he had continued Resp. in his first estate, but those irksome concomitants of labour, pain, sweat, wearisomeness, spending of the strength, and spirits, are the product of sin. Quest. 15. verse 16, 17. Here the Lord gives a Law to man, Of every tree of the garden thou mayest freely eat, but of the tree of the knowledge of good and evil, thou shalt not eat; and yet, the Apostle says, The Law is not made for the 1 Tim. 1.9 righteous. The Law is not made to the righteous Resp. 1 person so, as he should be under the vindicative or punishing part of it, he continuing in his righteousness; and in this sense it may be applied to man in innocency: man in innocency might be under the directive part of the Law, though not under the vindicative part of it. The Apostle speaks of Gospel-times, when man was in another state; & his meaning is, the law is not made to the believer so, as he should abide under the cursing & condemning power of it: the godly are under the desert of the curse of the Law, but not the actual curse and condemnation thereof; nor doth it follow, as a Reverend Author very well observes, that there is no Law because it doth not curse. It is a good rule in Divinity, A remotione actûs secundi in subjecto impediti, non valet argumentum ad remotionem actûs primi; From the removal of an act or operation, the argument doth not hold to the removing of the thing itself: As it doth not follow, The fire did not burn the three Worthies, therefore there was no fire: God did hinder the act: And if that could be in natural agents, which work naturally, how much rather in moral? such as the Law is of condemnation, which works according to the appointment of God. Quest. 16. verse 16, 17. Why would God give man a positive 〈…〉 ●esides that natural Law that was 〈…〉 his heart? 〈…〉 thereby God's dominion and pow●● 〈◊〉 man might be the more acknowledged: man might have submitted to the ●oral Law of God, not so much in order ●o the command, as because it was suitable to that principle which was within him; for the Moral Law at first was written in man's heart: Even as the Heathens do abstain from many sins, not because forbidden by God, but as dissonant to their natural reason, therefore God gives him a positive Law: Ut nulla alia causa esset obedientiae, nisi obedientia. So that the forbidding to eat, was not from any sin in the action, but from the will of the Lawgiver: As if a man forbidden another to touch such an herb, because it is poison, this herb is contrary to a man's health, whether it be forbidden or not, and therefore he may abstain from it, not because of the command, but because it is contrary to his health: but to forbid the eating of something, that is wholesome to the body, and delightful to the taste, here indeed is a trial of obedience. Quest. 17. verse 16, 17. Whether sensitive creatures be capable of being under the obligation of a Law? Neg. Inter bruta silent Leges: for Resp. 1. There can be no satisfaction to justice, in inflicting an evil upon them; no satisfaction to be had from such things, as are not apprehensive of punishment. Seneca, Quàm stultum est his irasci, quae iram nostram nec meruerunt, nec sentiunt. 2. A punishment inflicted upon them hath no power to mend brutes, or to give an example to others amongst them. 3. Nec turpe nec honestum among them, no duty, nor obedience to be expected from them, no praise nor dispraise due to them: no punishment nor reward to be distributed among them. Levit. 20. 15. I a man lie with a beast, Object. he shall surely be put to death, and ye shall slay the beast. The meaning of that place is not this, Resp. that the beast was guilty of a crime, or had violated a Law, and therefore was to be condemned, and put to death, but it was in order to the happiness, and welfare of man; bestia cum homine concumbens was to be stoned. 1. Because it was the occasion of so foul a fact, and so fatal punishment unto man. 2. That the sight, and presence of the object might not repeat so prodigious a crime, in the thoughts of men. Exo. 21. 28. If an Ox gore a man or a Object. woman that they die, than the Ox shall be stoned. This was ad poenam exigendam à domino Resp. the putting of that to death, was a punishment to the owner for not looking to it better. Quest. 18. verse 17. It is said, In the day thou eatest thereof, thou shalt surely die, what is meant by death in that place? Spiritual, temporal, eternal death. 1. Spiritual death, this is comprehended Resp. in the very nature of sin; spiritual death is nothing else, but a separation of God from the soul; now the nearer the correspondence is between the soul and sin, the further the distance is between the soul and God. 2. Temporal death, for so the Spirit of God expounds his meaning afterwards; In the Gen. 3.19. sweat of thy brows shalt thou eat thy bread: dusl thou art, and to dust shalt thou return. 3. Eternal death, this is cleared by the Apostle Paul, when he says, The wages of sin is death; and that he principally Rom 6.23 intends eternal death in that place, is clear by the life to which it is opposed, The gift of God is eternal life, through Jesus Christ our Lord. Quest. 19 verse 17. Whether Adam was created mortal? or, Whether Adam was mortal before his eating of the forbidden fruit? Neg. As appears by the threat pronounced Resp. against him, In the day thou eatest thereof, thou shalt die the death. 'Tis said of God, Who only hath immortality, Object. 1 Tim. 6.16. A thing may be said to be immortal several Resp. ways. 1. Simply, and independently; immortal omni modo, in every respect, and so is that Scripture to be understood, Who only hath immortality. 2. Immortal secundùm substantiam, in regard of its substance: there are some beings that are segregated from matter, and corporeity, and are not è potentiâ Materiae Educti, as the Learned phrase it: as Angels and rational souls: now these though they are not immortal simply, and independently, yet they are so, as I may phrase it, substantially. 3. Immortal by the power and mercy of God, or immortal by the power and justice of God: the power and justice of God given immortality to the bodies of the damned in hell, and the power and goodness of God gives immortality to the bodies of the Saints in glory: now these, though mortal and corruptible substantialy, yet are immortal and incorruptible by the power, justice, and goodness of God. 4. Immortal ex hypothesi: when a thing may be said to be mortal in regard of its constitution, yet immortal upon this supposition, if it continue in its obedience: and in this sense, Adam was created immortal. So that Adam in the state of innocency might be said to be mortal in regard of the composure of his body, immortal because he had potentiam non moriendi, a possibility not to die. Yet we must consider, there was a great deal of difference between the mortality of Adam's body in the sense before mentioned, before the fall, and after the fall; the one was natural, the other contracted by sin: Before the fall, he might be said to be mortal, because he had a posse mori, he might die; after the fall, he might be said to be mortal, because he had a non posse non mori, he must die. The Arguments of the Socinians, whereby they would prove Adam to be mortal, in regard of his body and the composure of it, we are ready to grant, and yet keepto our principle, that Adam was not created mortal. The Arguments brought by the Socinians against this truth are these. Adam died not the death of the body Arg. 1 or a natural death when he had sinned; therefore the death of the body, was not inflicted upon his person for sin, but was the consequent of his nature. Though Adam died not a natural death, Resp. 1 yet he was presently made subject or liable unto death: the sentence was passed upon him, though the sentence was not executed upon him: We count a malefactor cast at the bar, a dead man, though reprieved the present stroke of death; a man that hath received a deadly wound, we account a dead man, though he live for some time after. Though death itself did not instantly seize upon him, yet the symptoms of death did, as fear, shame, pains, distempers, sweat, weariness, etc. Adam and Eve, before the fall were to Arg. 2 increase, and multiply; but those that are immortal, do not beget children, as not suitable to their state of immortality Luke 20.35. They that shall be accounted worthy to obtain the immortal state, and the resurrection from the dead, neither marry nor are given in marriage. Our Saviour speaketh there of the Resp. immortality of Glory, not of the immortality of the state of Innocency: That there is a difference between these two is easy to perceive: the one is absolute, the other conditional. An earthly man is a mortal man: the first Arg. 3 man of the earth, earthly. 1 Cor. 15. 47 An earthly sinful man and mortal are terms convertible, not an earthly man and Resp. mortal. Adam was to eat and drink, and this Arg. 4 was not suitable to a state of immortality. This was not suitable to the state of immortality Resp. in Glory, but suitable enough to the state of immortality in innocency. Positâ Causá ponitur Effectus; now Composition Arg. 5 is the Cause of corruption. There was the Cause of mortality in Resp. man's body but of mortality in potentia remota, not in potentia proxima for at present, there was no consumption of the parts, no fight, nor disorder among the Elements, nor should this have been reduced into act, had it not been for man's sin: let it not seem strange that datur potentia quae non reducatur in actum. There is a power in God to make ten thousand worlds, which notwithstanding shall never be made, and so his power not reduced into act. Quest. 20. vers. 17. Whether death was inflicted on man, as a punishment for sin? Affir. This appears by the threat pronounced Resp. this verse, In the day thou eatest thereof thou shalt surely die. All punishment is from God: But death Object. is not from God, but from man. Death is not à Deo effectore, Death is not Resp. from God in regard of creation, but it is God from in regard of ordination. That which is homini naturale, natural to man, that cannot be the punishment of Object. sin: man was complete in regard of his naturals in the state of innocency. Naturale, or that which is natural may be taken two manner of ways. Resp. Propriè for that which is essentiale naturae, essential to nature; as to understand, to will, to desire: now we say, essentiale semper competit: and therefore in this sense death is not natural. Impropriè, for those things which do adhere to corrupt nature because of sin, and are propagated with it, as diseases, death itself; in this sense, we say that death is natural, or we call it natural death. Christ hath delivered us from all that Object. punishment, which the sin of Adam did contract and deserve; but Christ hath not delivered us from death; godly dye as well as ungodly, believers as well as infidels; therefore death was not inflicted, as a punishment for sin. Christ hath delivered his people from whatsoever is evil in death, he hath taken away Resp. 1 all that from death, which is punishment or annoyance; though death be not taken away, death to believers is become gain, a sweet refreshing sleep the daybreak of eternal glory. He will take it away wholly at last: Oh death, where is thy sting? Oh grave, where is thy Victory? Christ at present hath taken away the sting of death, and hereafter he will take away its Victory. Quest. 20. verse 18. How are we to understand that speech, It is not good for man to be alone? God creaed man alone, and Moses saith that all that God made, was very good. We may answer it thus, non bonum, is not in Resp. 1 this place as much as malum. The meaning is not, It is not good for man to be alone, viz. it is evil, dishonest, or sinful for man to be alone; but it is not good, viz. 'tis not expedient; bonum est honestum, utile, jucundum. We may answer it thus, and advance further: solitude was not only good for man, when he was first created, but also expedient, so long as it pleased God he should be in such a condition; although it was not expedient he should continue in it, because of the propagation of mankind, and of the Church of God which God had determined from eternity, for the advancement of his own glory. Quest. 21. verse 18. It is said here It is not good for man to be alone; and yet, 1 Cor. 7. 1. the Apostle says, It is good for a man not to touch a woman. In the one place Moses speaks of a specifical good, or the good of the kind; in the Resp. other place the Apostle speaks of a personal good, of the good of some particular persons, and in some special cases, as in the case of persecution, one in a single condition may better suffer persecution, than one in a married condition. But is not here a Scripture to justify a Object. Monastical life, It is good for a man not to touch a woman, and we are all bound to that which is good? We are all bound to bonum simpliciter to Resp. that which is simply good, but not always to that which is bonum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good in some respect, est fallacia à dicto secundùm quid ad simpliciter. Quest. 22. verse 18. God says I will make him an help meet for him; and yet on the sixth day, when God made both the man and the woman, it is said, Let us make man, there in the plural number, here in the the singular. This was to show the Unity of essence Resp. in the Trinity of persons. Quest. 23. verse 18. How the woman was made an help meet for Adam, when in stead of helping him she deceived him? Here is, as the Learned call it, fallacia Resp. Accidentis; she that was given by God to man, to be an help meet for him, by the malice of the devil, & the abuse of her own free will became a seducer of him. Though the woman did deceive the man, yet she did not cease to be an help meet for him: because from her loins came the Redeemer. 1 Cor. 7.34. the Apostle says, The unmarried Object. woman careth for the ●hings of the Lord, but she that is married careth for the things of the World: therefore the wife is rather an impediment to man in the ways of holiness, than an help meet for him. Here also is fallacia Accidentis: we Resp. 1 may say here, as our Saviour in another case, From the beginning it was not so? The Apostles assertion is not universal, as if every one cared more for the things of the world, married, then unmarried: experience teacheth us, that many single persons care more for the world, then married persons. The Apostle speaks not of what ought to be, but what by reason of our corrupt hearts oft comes to pass. Quest. 24. verse. 19 'Tis said, That God brought the creatures unto Adam to see what he would call them, which implies Adam's great knowledge; now the question is how fare this knowledge did extend? There are four kinds of things excepted Resp. from his knowledge in innocency: 1. The decrees of God. 2. His fall 3. The secret thoughts of the heart. 4. The number of all individuals, viz. how many sands there are in the sea, how many birds in the air, And 5. Futura contingentia. Quest 25. verse 21. Why the Lord caused a deep sleep to fall upon Adam, and why the woman was form, Adam sleeping, rather than Adam waking? Some conceive, because God would discover in a dream (an usual way whereby Resp. 1 God revealed himself to our forefathers) unto Adam, that he had form a woman of his Rib, and that he had given her unto him to be an help meet for him: and hence it was say they, that Adam, when the woman was brought unto him, said, This is now bone of my bone, and flesh of my flesh. Some hold that Adam was cast into a deep sleep, that the Rib of which Eve was made, might be taken from him without pain; Physicians cauterize the part, that they intent to cut off. Which I rather close with, others think that Adam was cast into a deep sleep by God, that he might not be a spectator of his workmanship, but an admirer of it: God would have us take notice of his works, and thereby to admire his goodness, and power; but the manner of his working, is one of those secrets that God would have cabinetted and locked up in his own breast; which also might be the reason, why all the creatures were made before Adam was created. Quest. 26. verse 22. Why God form the Woman of a Rib? To note the cordial affection, and intimacy Resp. of Communion that there should be between man and wife: and here Observe, 1. That whereas God made all the Angels at once, he made but one man, and one woman: to note, that every man should have his own wife, and every wife her own husband. 2. Whereas he might have made the woman of the same materials, whereof he made man, he made her of a Rib, to note, that she was bone of his bone, and flesh of his flesh. Quest. 27. verse 24 It is said, A man must leave his Father and mother, and cleave to his wife; and yet God in the fifth Commandment says, we must honour Father and mother. To leave father and mother in this place is not to deny them that reverence and Resp. obedience, that is due unto them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be without natural affection is a great sin: but the meaning is, when we are engaged in married relation, we must leave father and mother in two respects. 1 Positively, in regard of cohabitation, a man must leave his father's house, and dwell with his wife. 2. Comparatively, in regard of that intimacy of affection, and communion that there should be between a man and his wife. Degrees of love are not contrary each unto other, and therefore do not mutuò se tollere, mutually expel each other. In some respect the parents are to be preferred before the wife, viz. in respect of obedience & reverence; in other respects the wife is to be preferred before the parents, in regard of cohabitation, affection, and intimacy of communion. Quest. 28. verse 24. It is said; that a man shall leave his father and mother, and cleave to his wife, and they two shall be one flesh; and yet it is said, Know ye not that he that is joined to an Harlot is one body? for two, saith he, shall be one 1 Cor. 6.16 flesh. Unclean persons become one flesh Resp. through the sin of man; man and wife become one flesh by the institution and appointment of God. Notes on the third Chapter. Quest. 1. verse 1. Whether it were a true Serpent that talked with Eve, or not? Affir. It was a true Serpent, but possessed, Resp. and acted by the devil. That it was a true Serpent, appears, 1. Because here is a comparison made, between the Serpent, and the beasts of the field; if we say the Lion is more strong than any beast of the field, it is implied that the Lion is a beast: so when it is said, that the Serpent was more subtle than any beast of the field, it is implied that the Serpent here spoken of, was a beast. 2. The punishment that was afterwards pronounced upon the Serpent, is agreeable to that which we find by experience verified on the true natural Serpent, viz. Upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life. 3. It will be hard to say, that Satan had power before the fall, in interiora hominis acccdere, to do him mischief by an inward temptation, and therefore he makes use of a Serpent, something ad extra. Quest. 2. verse 1. Why did the Devil make use of a Serpent in tempting our first parents to sin? Because, though the Serpent was a beast, Resp. yet the most sagacious, and subtle beast of the field, as in the text, & in the opinion of some, the most excellent creature next unto man: wit unsanctified is a fit tool for the Devil to work withal. Quest. 3. verse 1. Why did not Satan rather appear in the shape of a man, or woman, for so he might have gained an opinion with Eve of more excellency and knowledge, then appearing in the form of a Serpent? 'Tis answered by Learned men, that the Resp. Devil could not appear in humane shape, whilst man was in his integrity, because he was a spirit fallen, and therefore God would not suffer him to appear in any shape, but that which might argue his imperfection, and abasement, which was the shape of a beast: it is observed, that the good Angels can take upon them no other shape, than the shape of a man, the shape of an inferior creature would be unsuitable to their excellent and glorious state: so the Devil could not appear in the shape of a man, because he was fallen from that state wherein he was created. 'Tis true, since the fall of man the case is altered, yet it is said, the Devil cannot take upon him the shape of a complete man, but appears with some deformity or other. Quest. 4. verse 1. Seeing it is clear by the Scripture, that our first parents were seduced by the Devil, the Question is, why we find no mention of the Devil in this Chapter, but only of the Serpent? Some conceive, because Moses herein, Resp. 1 would conform himself to the weakness of the infant state of the Jewish Church, as formerly he made no mention of Angels, so neither here of Satan being a spirit. Others say, Moses did not write as an Interpreter, but as an Historian, and therefore lays down the matter of fact, as it was presented to Eve: she saw the Serpent, heard the Serpent, treated with the Serpent, therefore Moses in this place makes mention only of the Serpent. So he relates unto us the story of Abraham entertaining three men, which were only in the shape of men, but indeed Angels: yet he so gives us Gen. 8. the history, that by the circumstances we may easily gather, that it was not the Serpent alone that seduced our first parents, but the Devil in the Serpent, for the Serpent being an irrational creature could not speak, at least not so as to discourse by way of question and reply, and therefore must be acted by some being of an intellectual nature: now if what had been said, had been good, and holy, we should in reason have ascribed it to God, or a good Angel, but being a Lie, and sinful, we ascribe it to Satan. Quest. 5. verse 1. How could the Serpent be said to speak? The Devil spoke by the Serpent, as he Resp. did afterwards by those that were possessed. Persons possessed had natural Organs Object. fit for the forming of speech, so had not the Serpent. 'Tis true they had, but the Devil hath Resp. spoke in them, whether they would, or not, yea, when their mouth hath been shut, and their teeth set: now as to the matter in hand, it is all one to have no proper Organs for speech, and not to make use of them. Thus by the ear death is brought into the world; but blessed be God, through Christ life is brought in by the same door. Quest. 6. verse 1. How came it to pass that Eve was not astonished to hear the Serpent speak, and so dreaded to treat with him? Some conceive, that in the beginning Resp. 1 it was natural for Serpents to speak: Julian laughs at this conceit, and saith he, Quo idiomate usus est serpens? This I am sure, it was not natural for the Serpent to speak after this manner, by way of rational discourse. Some say, that Eve knew that a spirit spoke in the Serpent, and upon that account treated with him: but this ties the knot faster than it was, for she might, and indeed she ought, before she entered into a treaty, to consider, why a spirit good or bad, should make use of such an instrument. What if it should be asserted, that Eve did not know but that other creatures might have a faculty to speak as well as man? Was knowledge imperfect in innocency? Object. Say some, It is probable Eve had less Resp. knowledge than Adam, and yet had as much as was required to the perfection of a woman, and that state and condition that God had placed her in: It was not necessary for her to know things by their causes, and to understand the natural properties of all the creatures, but she was skilled in those things that concerned her family, and related to her husband and children. The state of innocency was free from Object. all kind of evil both of body and mind: error is an evil of the mind; now if Eve did not know but that other creatures might speak as well as the Serpent, she was in an error. There is a twofold ignorance: Resp. 1▪ Ignorantia pravae disposi●ionis, when we are ignorant of that we are bound to know, and this indeed was repugnant to the state of innocency. 2. Ignorantia purae negationis, which is when a person barely not knows a thing; this the Learned call Nescience: this was not repugnant to the state of innocency. Christ as man might be said Nescire, not to know some things, viz. the day of judgement, and yet Christ as man was without sin, so children in the state of innocency should not have known so much as men, yea, for aught I know, Adam himself might have attained to a greater measure of knowledge by experience. 3. Though I have high thoughts of those learned Authors that are of this persuasion, yet dogmatically to affirm that Eve was created with less knowledge than the women of after-ages have attained to, is an assertion hard of digestion to my understanding etc. 4. It is likely therefore Eve was something astonished at first at the speech of the Serpent, but being desirous to hear what the Serpent would say, the understanding of a rational creature being as much delighted with knowledge, as the stomach with meat, engaged in a treaty with the Serpent, which was the occasion both of her sin and punishment. Quest. 7. verse 1. Why Satan setteth upon the woman, and not upon the man? 1. Because the precept was given to Adam by God himself, say some, Adam Resp. 1 had the precept from God immediately, and so had deeper impressions of it in his soul then Eve that had it by tradition from her husband. The woman was the weaker vessel, and the Devil delighteth to set upon us where we are weakest, as he set upon Christ when he was an hungry: the Devil will be sure to force us there most, where we are least able to resist. Adam would sooner be seduced by his wife then by the Serpent. Saul knew what he did when he married his daughter unto David, I will give him her, said Saul, that she may be a snare to him: snares are tied fast 1 Sam. 18. 2●. with a false lover's knot: motions of a wife either to good or evil, are very taking on an husband's heart. To enhance the sinfulness of Eves sin; if the Serpent had tempted Adam, and Adam Eve, more might have been said by her, by way of excuse: As Adam said, The woman thou gavest me, she gave me of the tree, and I did eat; so might Eve have said, The man thou gavest me to be my head, my governor, gave me, etc. Quest. 8. verse 3. Whether the woman sinned, in saying, neither shall ye touch it? Some conceive she did: say they Resp. 1 1. She endeavours to cast a reproach upon the ways of God, as if they were too severe, and strict: as if a woman were forbidden by her husband to go out of the house and she being angry therewith, when questioned about it, should say, that her husband would not suffer her to stir out of her chamber. 2. She adds to the command of God, God says, Ye shall not eat, and she says, Ye shall not touch. Others conceive she did not sin; and that she did only explain the precept that God had given them: then the meaning is this, thou shalt not eat of the fruit, yea, thou shalt not take the fruit into thy hand with a purpose to eat thereof; the least motion, and tendency to sin is sinful, Nemo repentè fit turpissimus. As for that which is spoken on the other side, it doth not, as I conceive, press much upon the reason and understanding of a man: For the first, it is but said, not proved; and for the second, to explain a precept, is not to add thereunto. Quest. 9 vers. 3. Whether Eve spoke doubtingly concerning the threatening, and the fulfilling thereof, when she said, Ye shall not eat of it, neither shall ye touch it, lest ye die? Resp▪ It is the Opinion of those ury Learned, that from this pharase it cannot clearly be demonstrated, that Eve doubted concerning the threatening: for, 1. The Septuagint turn the words absolutely, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2. The Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pen, doth not always note dubitation, as, I the Lord do keep it, I will water it every moment, lest any hurt it, I will keep it night and day; where there is Isa. 27. 3. not implied the least doubt, whether the Lord would keep it or not. And truly I conceive, hitherto Eve cannot be blamed. Quest. 10. verse 5. The Serpent says to the woman, Ye shall be as gods: which words imply that Ambition was a main ingredient in the sin of our first parents: now the question is, how the desire of being like unto God could be a sin, when God created man in his own likeness? For the answer of this question, we must Resp. consider, that God hath two kind of Attributes, his Communicable, and his Incommunicable. Wicked men strive to be like him in his incommunicable attributes, as worship, honour, and glory, and to be loved, and feared above all, in self-dependance, etc. Good men strive to be like him in his communicable attributes, holiness, mercy, love, patience. The image of God after which man was created, did certainly consist in the participation of those attributes which are communicable Good & bad strive to be like God; the one will be like God in power and glory sicut altissimus; the other in holiness and righteousness, sicut sanctissimus. Quest. 11. verse 6. Whether the woman sinned before the eating of the forbidden fruit? Aff▪ And that appears by ver. 6. And Resp. when the woman saw the Tree was good for food, and a tree to be desired to make one wise, she saw the tree before, but now she saw it to be good for food, which clearly shows her judgement to be tainted. How many thousand souls have died of the wound of the eye? Quest. 12. verse 6. What was the first sin? Some conceive, as the Popish Writers, Resp 1 that pride was the first sin: certainly it was a poisonous ingredient in the transgression of our first parents. Others, as Protestant Writers, that unbelief was the first sin; by unbelief they understand a defection, or a putting off from the command of God. Reasons given by us for our judgement herein, are such as these. 1. The sacred History favours us in it; first the Devil solicits the woman to doubt of the truth of God's Word, Ye shall not surely die, and then to pride, for God doth kn●w, that in the day you eat thereof, your eyes shall be opened, and ye shall be as gods, knowing good and evil. 2. It is impossible for the soul to rise up against that command, which at present it peremptorily and resolvedly purposes to observe: pride and obedience ● diametro pugnant, therefore pride could not in order of Time be before disobedience to the command. 3. Faith is the grace, by which first of all we are united unto God, and so probably unbelief the first sin, by which we departed from God. Rom. 5. 19 The first sin of man is called disobedience, For as by one man's disobedience Object. many were made sinners, so by the obedience of one shall many be made righteous, now if the first sin were unbelief, neither truly nor properly did the Apostle call it disobedience. Verè et propriè, Truly and properly Resp. 1 ought not to be confounded, many things are not said properly, which notwithstanding may be said truly. Unbelief is comprehended under disobedience: certainly a slacking of the bent of the spirits of our first parents to that which is good, a departure from the Word of God's Command, as to the inward man may be called, without impropriety of speech, disobedience. We say the end is first in intention, and Object. last in execution; we think of the end before we resolve upon the means, therefore it first came into Adam's thoughts to be like unto God, and afterwards he resolved upon a departure from the command, as the means tending thereunto. We are to distinguish between election Resp. and seduction; between a choice that is made by a man from the dictate of his own spirit, and a choice made from the persuasion of another: indeed in election, we first think of the end before we resolve upon the means; but in seduction, or choice upon persuasion, we first set upon the means, without consideration of the end, as a man may first be persuaded to take a convenient delightful walk, and afterwards may be told whither it will bring him, as Isaac was persuaded by his father to go along with him, & did readily assent, though he did not know what his father's ends might be, in persuading him thereunto, as Isaac had high thoughts of his father, and what he said, so Eve of the Serpent. But you will say, According to this account, Object. in cogitancy or inconfiderateness was the first sin. Incogitancy is a part of unbelief, viz. a Resp. careless letting go their hold from that word which God gave our first parents to observe and keep. Quest. 13. verse 6. It is said, that the woman did eat and gave also unto her husband, the question is whether she spoke something, when she tendered the forbidden fruit to her husband? 'Tis likely she did, and that she told him Resp. he should be like unto God, if he would eat of that fruit: As appears by the holy jeer, if I may speak it with reverence, that God puts upon the man, Behold, the man is Gen. 3.22. become as one of us: God would not have said this concerning man, if being as God had never come into his thoughts. Quod Deus loquitur cum risu, tu legas cum fletu. Quest. 14. verse 6. Whether adam's or Eves sin was greater? There are some that set themselves to Resp. extenuate Adam's sin, as if he did eat the forbidden fruit, not that he would be like unto God, but purely upon the Account of gratifying his wife. But I conceive it dangerous to go about such a work as this is: if you handle nettles gently they will sting so much the sorer. But for the solution of this question, consider, there was something that aggravated Adam's sin, and something that aggravated Eves. Adam's sin was greater than Eves in this respect, because he was her head, and governor: and truly this consideration accents sin, and makes it exceeding sinful. Eves sin was greater than Adam's, because she was first in the transgression, Propter quod aliquid est tale, id est magis tale. etc. And truly I conceive, it would not have been an easy matter to have determined whose sin had been greater, had not God done it, as it were to our hands, by inflicting a greater punishment on Eve, then on Adam. Quest. 15. verse 6. How man created after God's Image, in righteousness and true Holiness, could fall into sin? or how Adam's understanding being in vigore viridi could be entangled in such a snare and deluded with such a miserable fallacy? For the answering of this perplexing Resp. question, consider, 1. There is no created good per essentiam, but per participationem, and therefore may possibly fall from its goodness. God is essential holiness, essential goodness. A man may be a man, and yet unholy, because holiness is a quality in man, and not his essence. But goodness and holiness in God is his very nature: and therefore if you deny the holiness, or goodness of God, as much as in you lies, you put God out of the world; Aug. Cujus participatione justi sunt, ejus comparatione nec justi sunt. Man who is justby participation from God, is not just in comparison with God. 2. Sin is an irregular act, and it is possible for any agent to act beside the rule, unless the will of the agent be the rule according to which it acts. And therefore all intelligent beings, consider them as to their natures, may sin, except God himself, because his will alone is the rule of his own actions. The reason why the Artificer sometimes works irregularly is, because his hand is one thing, and his rule is another but if it were possible for his hand to be his rule, he could not work amiss. 3. Though our first parents were created holy, yet they were created mutable; and although they had not an inclination to sin, for that pronita● ad malum non fluit ex principilis, naturae integrae; it would be too injurious to the God of nature to imagine he should frame evil: yet they had a power to sin if they would. 4. The Learned conclude, that the understanding of Adam was defective in its office by a negligent non attendency, and so sinned against God: yet so as that this negligence did not go before the first sin, but was part of it. Quest. 16. vers. 6. In this verse you read that Adam and Eve both sinned, and yet the Apostle tells us, that by one man's disobedience many were made sinners? Rom 5.19 The Apostle speaks of one man, because they two are one flesh. Resp. 1 Adam being the superior, and one that should have ruled and guided his wife, and not his wife him, the breach of the Law is attributed unto the man. Quest. 17. verse 6. Whether the Church militant be always visible? Neg. From this very text, when Adam Resp. and Eve were excommunicated from the presence of God, and cut off from the Ordinances, where was then the Church visible? You may as well say the invisible Object. Church was cut off. Neg. The Angels belonged to the invisible Resp. Church. But Adam and Eve were not a Church, Object. two cannot make a Church. Neg. Paul calls a family a Church, as, Resp. Greet the Church that is in their house. Salute Rom. 16.5 the brethren which are in Laodicea, and Col. 3.15. Nymphas, and the Church which is in his house. Now we know, two, viz. a man and his wife, may constitute a family. Quest. 18. verse 7. It is said that the eyes of them both were opened, and they knew they were naked. Did not they know they were naked before? Yes, questionless they both saw, and Resp. knew they were naked before they had sinned, else why is it said, The man and his wife were both naked, and were not ashamed? Gen. 2.25. but now they saw it with shame, which they did not before; sin and shame are twins, and came into the world together. As there was no paleness to be seen in the state of innocency, no tremble, no shiverings, no tears, no sighs, no blushes: so not the least tincture of shame. Paradise had so much of the Lily, that it had nothing of the Rose; the nakedness of creation needed no Covering, nakedness was then an Ornament; man was richly attired when he had no garments. Quest. 19 verse 7. Why our first parents made themselves aprons of figge-leaves rather then of the leaves of any other Tree? Some conceive, that the tree of knowledge Resp. 1 was a figtree, and that he took the leaves of this Tree to cover his nakedness; but it seems to be unlikely, that when by woeful experience they had▪ contracted and brought upon themselves so much mischief by eating of the fruit of the Tree of knowledge, that they should repair to the same tree for leaves, to make themselves aprons. They sewed figge-leaves together, because they were fit for that purpose for which they intended them, the leaves of that Tree being broad in our own Country, and questionless in the East, especially in Paradise, broader than ours Quest. 20. verse 8. How are we to understand that passage, And they heard the voice of the Lord God, walking in the Garden? We have often mention in the Scripture Resp. of the voice of God. The thunder is called the voice of God. The voice of the Lord is upon the waters, Psal. 29.3. the God of Glory thundereth. Sometimes the Word of God, though it be delivered by a man, is called the voice of God; Samuel also said unto Saul, The Lord sent me to anoint 1 Sa. 15.1. thee to be King over his people, now therefore harken thou unto the voice of the words of the Lord. The Learned conceive, that the voice of God in this place is not to be taken for a sound, or a noise, but for an articulate voice: but now whether this voice was form in the air, As at the time of the Baptism and transfiguration of our Saviour; or whether it was form in some body, God at that time assuming the visible shape of a man, is not very clear; yet the latter seems to be probable. 1. He deals with man by way of judicial process as a man, first he calls him to an account for the crime he had committed, and then pronounces sentence against him. 2. Ye read of the Lord God walking in the garden, which seems as it were to point toward this opinion. Quest. 21. verse 8. 'Tis said, They heard the voice of the Lord God walking in the garden, and yet it is said, in Jeremiah, that the Lord filleth heaven and earth. Jer. 23.24. The Divine essence fills heaven and Resp. earth, and yet that visible form whereby God manifests his presence, may be circumscribed to a place, and so it was in this Case. Quest. 22. verse 8. It is said, they hide themselves from the presence of the Lord, and yet the Psalmist Ps. 139.7, 8. says, Whither shall I go from thy spirit, or whither shall I flee from thy presence, etc. 'Tis true, we cannot hid ourselves from God's presence, yet we may from that visible Resp. form that God appears in for the present, and possibly this may be the meaning in this place, etc. In vain doth the sinner endeavour to run away from God and the terrors of Conscience. This is just as if the wounded Deer should go about to run from the deadly Arrow that sticks in his side; this is like the fish, which swimmeth to the length of the Line with the Hook in its mouth. The best way to run from God is to run to God, viz. from his wrath to his mercy. To close and get in avoids the blow: when a storm arises the Mariner puts forth to sea. Quest. 23. verse 9 God calls man, Adam, where art thou? and yet in Jeremiah, Mine eyes are upon all their ways, neither is there iniquity hid Jer. 16.17. from mine eyes. Non interogat ut ipse sciat, sed ut hominem Resp. 1 scire et agnoscere faciat: God doth not propound this question to Adam that he might know, but that man might know that he did know. Non est vox ignorantis, sed ad judicium citantis: It is not the voice of one that desired to be informed, but of a Judge calling man to an account for the transgression of the Command. Quest. 24. verse 9 Why doth not God call Eve by her name, as well as Adam, they having both sinned? Some say, to note, it concerns the husband Resp. to take heed not only of what is done by himself, but also by his wife, or family; he may be called to an account for it. Quest. 25. vers. 10. It is said, I heard thy voice in the garden, and I was afraid, did not Adam fear God before? Yes, but he feared him before with a Resp. son-like filial fear; now with a base unworthy servile fear: He feared him before, because of his goodness, now he fears him because of his vengeance: so when the image of God is repaired, The people of God have not a slavish, wiredrawen, and compelled affection towards God, but their affections freely melt and drop towards God, as the honey drops out of the Comb; fear, and love must be mixed, and tempered together; indeed they do not well asunder, as if a man would make the most perfect beautiful colour, he would temper the purest white, and the fairest red together; such is that for which the spouse giveth her beloved the Commendation, that he was candidus et rubicundus, white and ruddy, fear without love would set us in the forlorn hope, and precipitate us into despair; and love without fear, would make us wanton and secure; therefore there is not only magnitude, but pulchritude in God; he is not only great to cause us to fear him, but he is good to cause us to love him. Quest. 26. verse 12. The man said, The woman whom thou gavest to be with me, she gave me of the Tree, and I did eat. And yet the Apostle saith, 1 Tim. 2. 14. That Adam was not deceived, but the woman. The Apostle may speak of the manner Resp. 1 of the seduction of our first parents, Adam was not deceived, viz. by the Serpent, but the woman. The Serpent deceived Eve, but Eve could not in propriety of speech be said to deceive Adam: for that person may be said properly to deceive, who persuades to something false, and injurious animo fallendi, with an intention to wrong another, and in this sense the Serpent may be said to deceive Eve. But Eve had no thoughts of overreaching her husband, therefore Adam was not deceived, but the woman. Quest. 27. verse 14. Why the Serpent was not examined by God as well as the man, or woman? The examination of the man and woman Resp. was in order to their repentance, and so by Consequence in order to their salvation, but God would show no mercy to the Serpent. Quest. 28. verse 14. Upon whom this curse was pronounced, upon the Serpent or Satan, or Satan, and the Serpent? Some would have it only spoken of the Resp. 1 brute Serpent, and the Jews are very zealous in the maintaining of this assertion. But if this were a truth, than it would follow that the brute creature that Satan made use of, should be punished; but Satan himself, who was the principal actor in tempting our first parents to sin, should escape unpunished Some would have it only spoken of the spiritual Serpent the Devil, because the brute was only passive, and abused by the Devil, for the calling on of his sinful designs. But neither can this be; for if this curse had not been pronounced upon a true Serpent, why should this Serpent be reckoned amongst the beasts of the field? And why doth not Moses make mention of Satan, in this whole Chapter. Some would divide the controversy, applying the first part of the curse in the 14. verse, to the brute Serpent, and the latter in the 15. verse to the Devil, the spiritual Serpent. But neither can this be; for, 1. The subject the Spirit of God speaks of, is not changed, but the same in the 14. and 15. verses. ver 14. The Lord said to the Serpent, Thou art cursed above all . And, verse. 15. I will put enmity between thee and the woman. & c? 2. It is clear, that the words in the 15. ver. without any straining are applicable to the brute Serpent: viz. It shall bruise thy head, and thou shalt bruise his heel; you know the Serpent being a creature going upon his belly is obnoxious to be tread upon, and to have his head bruised; but being not able to reach man's head, it is said of the Serpent, that it should bruife man's heels. Some conceive that the curse was pronounced both upon the brute Serpent and the spiritual Serpent, and this I hold to be the Truth: the Devil when he beguiled man, came not as a naked spirit, but in the shape and figure of a Serpent: and therefore that his punishment might be suitable and answerable to his offence, he was to receive his doom likewise under the figure of a serpent. Quest 28. verse 14. Whether Satan was not under the curse of God before this was pronounced? Affir. but, Resp. 1. After he had tempted man to sin, his curse was augmented. 2. In this verse God declares the curse pronounced upon the Serpent to be irrepealable: Upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life. We may observe, that there is a great difference between the sentence prenounced upon the man and woman, and the sentence pronounced upon the Serpent. 1. You have a curse pronounced upon the Serpent, but none upon the person of man or woman. 2. The punishment inflicted upon them is temporal, but the punishment inflicted upon the Serpent is eternal: which is noted unto us by that expression, All the days of thy life, viz. as long as Satan hath a being. Quest. 29. verse 14 How it could be just with God to punish the brute Serpent being an unreasonable creature, knowing neither good nor evil, and had no will to sin, but spoke merely as it was acted, and possessed by Satan? Why should we question the justice of Resp. 1 God here more than in Adam's Censure, vers. 17. where the whole earth was cursed for Adam's sake? what had the earth done? or how was it guilty of Adam's transgression? And afterwards we read And behold, I, even I do bring a flood of waters on the Earth to destroy all flesh: Gen 6.17. How were the beasts, the creeping things, the fowls of the Air partakers of man's wickedness? God cursed the Serpent, as well as Satan, because Satan made use of the Serpent, as his instrument to tempt our first parents to sin against God; God was so displeased with sin, that he would curse not only the principal cause of it, but the instrumental also; so in other cases God doth not only punish the offender, but the instrument made use of in the committing of the offence; As if a man defiled himself with a beast, if a man lie with a Leu. 20.15 beast, he shall surely be put to death, and ye shall slay the beast. We may see this in a Case where there is no dispute; when a man hath committed murder, his body suffers; now what is the body, but an instrument the soul makes use of? The hand cannot move otherwise, then as it is acted by the soul, yet this would not be a plea in humane Courts: Oh see the vileness of our hearts! we can reason against God, when in the very same case we dare not reason against man. Quest. 30. verse 14. Whether the Serpent went upon his belly before the curse? Some conceive that it did, but that Resp. 1 this was made ignominious, and cursed to him after the fall of man; and they illustrate this two manner of ways. 1. Nakedness was natural to man at first, and yet afterwards he was ashamed of it, and it became his punishment. 2. Briars and thorns were created before man's fall, but afterwards became a curse. But to both these instances we may give this answer: 1. That nakedness simply considered was not the cause of man's shame, but nuditas turpis. Adamus videns faedos, et inordinatos membrorum motus, pudefactus est. 2. For briers and thorns, consider them in puris naturalibus, in their pure naturals, and so they did not become a curse; but as after the fall, they grew out of their proper places, and were blended and mixed with the fruits of the earth, for the punishment of man, etc. Therefore others conceive, that the Serpent did not go on his breast till the curse, but had a body erected as man hath: and they render these reasons amongst others. 1. We know the more excellent, and sublime the nature of a creature is, the more it raiseth itself upwards; the more ignoble and base, the more it falls downward; this we see in the Elements; the fire the most excellent, & operative of the four, raiseth itself above the rest; the earth the most unactive and basest of all, the lowest. 2. As there is this difference amongst elements, so among living creatures; the basest is the most creeping, as worms, etc. whilst the noble Lion advanceth his head and breast, so fare as the frame of his body is capable; so man being of all creatures most excellent, is therefore of all others most advanced in body. Os homini sublime dedit coelúmque tueri Jussit.— The Serpent therefore being of a sublime nature, insomuch that the Scripture says, it was more subtle than any beast of the field, the frame and shape of his body was suitable thereunto. Quest. 31. verse 14. In what sense we must understand this phrase, Dust shalt thou eat all the days of thy life; when we find, that Serpents feed upon herbs, and devour other creatures also? These two phrases, Upon thy belly shalt Resp. thou go, and dust shalt thou eat, aught to be joined together in the opening of this Scripture, the one ought to be considered as the cause, and the other as the effect. So that eating dust in this place is not so to be understood, as if the Serpent should live, and feed only upon dust; but that the Serpent going upon his belly, should be forced to eat dust, viz. take in dust into his mouth whether he will or not: the Learned phrase it thus, Haec verba non referuntur ad alimentum, sed ad incommodum, et velut coactam terrae in os receptionem. Against this Exposition some object, Object. and say, that we have a promise concerning the happy and peaceable condition of the Church in the latter days; and amongst other things it is said, The dust shall be the Serpent's meat: The Wolf, and Is 65.25. the Lamb shall feed together, and the Lion shall eat straw like the bullock, and dust shall be the Serpent's meat. These words are not to be understood literally, Resp. but allegorically, as the very expressions in the text clearly intimate: and when it is said, The dust shall be the Serpent's meat, the meaning is no more but this, that in those day's man shall not need to fear hurt from any creature: the Serpent itself shall be confined to his dust; and shall not be able to prejudice man in the least. Quest. 32. verse 14. Seeing this sentence was pronounced both upon the brute Serpent, and the spiritual Serpent, the question may be, how this phrase, Upon thy belly shalt thou go, & dust shalt thou eat, can be accommodated unto Satan? Per analogiam, in a spiritual sense we Resp. shall find that the Scripture makes use of such expressions as these are, to note unto us, the lowest, and most ignominious debasement; when God threatens heavy judgements against Jerusalem, mark how he phrases it, Thou shalt be brought down, and shalt speak out of the ground, thy Isa 24.4. speech shall be low, out of the dust, and thy speech shall whisper out of the dust. The Spirit of God seems to allude to the carriage of a poor captive taken in war, and lying prostrate at the feet of the Conqueror, hardly daring so much as to whisper out of the dust: You may find also expressions something like to these, Esay 49.23. Lam. 3.29. Mic. 7.17. So then these expressions signify the debasement of Satan from his primitive excellency. A wonderful stoop indeed this was, when that which was advanced as high as heaven, was made to fall down as low as hell. It is the observation of a learned Author, that as food is made use of for the repairing, and preservation of nature, so the goodness or badness thereof doth make the temper of the body better, or worse: hence according to the degrees of excellency in the creatures, their food is finer, or courser. Plants suck moisture from the earth, beasts live upon plants, man of beasts, fowl, and fish: so that this expression, Dust shalt thou eat, notes unto us, the lowness, and baseness of the Serpent. Quest. 33. Verse 15. What is meant by the woman in this verse? It seems to be that woman, with whom Resp. the Serpent had treated, viz. Eve: as if God had said Seeing thou hast by a treaty with the woman, tempted her to sin, I will put enmity between thee, and the woman. Now the woman is mentioned, and not the man, not because God had not put enmity between the man and the Serpent, as well as the woman and the Serpent, but because Eve was immediately seduced by the Serpent, the man by the persuasion of his wife. Quest. 34. Verse 15. Whether we may not with the Church of Rome, expound the woman of the Virgin Mary? Neg. And amongst others this reason Resp. may be rendered, The enmity the Spirit of God speaks of in this verse, was immediately to follow the curse: now the Virgin Mary was not borne many hundreds of years afterward. But God speaks in the future tense, Object. I will put enmity between thee and the woman, etc. God speaks in the future tense, when Resp. 1 he pronounces that other part of the curse upon the Serpent, Vers. 14. Upon thy belly shalt thou go, and dust shalt thou eat: now this curse immediately followed upon the sentence, and why not the other? God speaks in the future tense, to note the duration, and continuance of this curse. Quest. 35. Verse 15. What is meant by the Serpent's seed? This cannot be expounded, but in a Resp. spiritual sense, for daemons propriè semen non habent, nec gignunt sibi similes: therefore we are to understand by the Serpent's seed, the reprobate wicked world: They which imitate God, and obey him, are called his seed, or his children in the Scripture, as, Be ye followers of God, as dear children: so they that imitate the Eph. 5.1. devil, and obey him, are called his seed, or his children, as, Ye are of your father Joh. 8. 44 the devil, and the lusts of your father ye will do. He that committeth sin is of the devil. 1 Joh▪ 3. 8. Quest. 36. Verse 15. What is meant by the seed of the woman? First, and principally Jesus Christ. Resp. 1 It implieth all the Elect, viz. all Eves seed, that should not become the seed of the Serpent. By the seed of the woman can be Object. meant only Christ, who was so the seed of the woman, that he was not of the man. 'Tis true Christ was born of a Virgin, Resp. and was so the seed of the woman, that he was not of the man: but yet that by the seed of the woman, Christ singularly, and individually should be meant by the Spirit of God in this place, is not sufficiently demonstrated by this phrase: and the reason is this, because such persons as have been conceived, and born in an ordinary way, have been called the seed of the woman, or that which amounts thereunto: so, Adam knew his wife again, Gen. 4.25. and she bore a son, and called his name Seth, for God, faith she, hath appointed me another seed instead of Abel, whom Cain slew: there you have Eve calling Seth her seed: so the wicked Jews. are Isa. 57.3. called the sons of the forceresse. Quest. 37. Verse 15. How is this particle it, to be expounded, It shall bruise thy head? Some, and those very learned, though Resp. 1 they expound the seed of the woman collectively, and take it for Christ and his Church, this particle notwithstanding, say they, refers unto Christ singularly, and individually considered. Their reasons are three, Say they, the Septuagint renders it Arg. 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; and though the Greek word which is used for seed, be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, yet the pronoun relative is of the masculine gender 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; now if it had been to be taken collectively as the seed of the woman before, it would have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But we must consider, that both in Latin, Resp. and Greek Authors pronouns many times agree rather cum re, then cum voce: and so it is in this case: by the seed of the woman, though we do not say, is meant Christ only, yet we say Christ principally, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 clearly relates to Christ: now that in Latin, and Greek Authors, pronouns do not only convenire cum verbo, but sometimes cum re, appears: Terence hath such a phrase as this, Ubi est scelus qui me perdidit? And as for the Greek, frequent instances we may find in the New Testament: Mat. 28.19 as, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 8. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And so in Luke, where the noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of the masculine gender, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the neuter. It is opposed to one individual Serpent, Arg. 2 it shall bruise thy head. The seed of the Serpent is implied Resp. 1 there, though not expressed for as the Serpent not alone, but with his seed shall bruise the heel of the seed of the woman; so Christ the seed of the woman, not individually considered, but with his seed shall break the Serpent's head. For the further clearing of this, the seed of the woman, may be said to bruise the Serpent's head two manner of ways. 1. As the Lord Jesus spoilt principalities and powers, and blotted out the handwriting of Ordinances against us, and nailing it to his cross. 2. As he overcomes the plots, the assaults, the rebellions of this conquered, and broken enemy. In both senses we may say of the seed of the woman collectively considered, it shall break the Serpent's head, It, viz. Christ and his Church, head and members. In the first sense the Saints break the Serpent's head in Christ, in the second sense Christ breaks the Serpent's head in and with his Saints. In the first sense Christ breaks the Serpent's head, without the actual concurrence of his Saints: it is true, the Saints do it in him, but they do not concur with him in it: (as all of us sinned in Adam, though we did not actually concur with him in his sin) and in this sense he is said to tread the Winepress alone▪ In the second sense, Christ breaks the Serpent's head, with the actual concurrence of his Saints: not that Christ receives any help from them for to do it, but because he is pleased to make use of them in the doing of it, and in this sense is that Scripture to be understood; The God of peace shall bruise Satan under your feet shortly. Rom. 16. 20. Christ hath thrown Satan down, and wounded him, and he will enable his people to keep him down, and tread upon him; As joshua caused the Princes of Israel to set their feet on the very necks of the five Kings. They urge, to break the Serpent's head notes a Divine power, and therefore it is Arg. 3 to be understood only of Christ. This Argument would be something Resp. 1 against those that shut out Christ from this great work, but not in the least against those who say, the Church breaks the Serpent's head, but that power whereby it doth it, is derived from Christ. Since therefore besides what hath been already said according to the judgement of those who hold this first assertion, the seed of the woman is to be taken collectively therefore. I rather close with others as Learned, who say, that this particle it, is to be expounded collectively also; for, it being a pronoun relative, and pointing to the seed of the woman, which the Adversary saith is to be expounded collectively, I conceive we cannot without straining of the Grammar of the Text, interpret it otherwise. Nor doth this detract from the honour of Christ, the victory is Christ's principally, ours only relatively, and as his members. Nor doth this advantage the Jew: for according to this construction, in this Scripture you have a Prophecy concerning the Messiah: It is said here, The seed of the woman shall break the Serpent's head; now this being a work above the sphere of the activity of any creature, it will follow that the Messiah is principally intended in this promise, or Prophecy. Quest. 37. verse 15. Why we may not translate this verse according to the vulgar Latin, she, viz. the Virgin Mary shall break the Serpent's head? Because according to the Hebrew text Resp. 1 it is not she, but according to our translation it. Because this, detracts much from the honour of Christ. It was a rare saying of Seneca, Similiter esse exprehensibilem, nimiam laudationem et immoderatam vituperationem. I but say the Romanists, Christ did it by Object. his own power, the Virgin Mary by Christ's. If you say that of the blessed Virgin, Resp. as we have formerly concerning other Saints of God, we have no cause to be offended: but they intent more by it then this comes to. Doth not the worth and eminency of a Object. child cast a shine of honour upon the Parents? If it be said of Abraham, In thee shall all Nations be blessed, though it was not Abraham that made them blessed, but his seed, why not of the Virgin Mary, In thee shall the Serpent's head be broken, though she did not do it, but Christ? It is one thing to say, a parent is blessed in a child, or to say that in a parent a Nation Resp. is blessed because of a child, and to attribute the worthy achievements of the child to the parent: as if a woman should bear a son, who when he came to years ceserved worthily of the Commonwealth, a shine of honour would be cast upon this woman because of her son: but we could not with any sense, nor indeed with honesty ascribe the worthy acts of the son to the mother. Thus they endeavour to paint over their black and horrid blasphemies, with the fairest colours they will take: The chimney-piece is commonly the fairest part of the Room, and yet it covereth the foulest and blackest place. Quest. 38. verse 15. Why is it said, I will put enmity between thee, and the woman in the Abstract? To note unto us the bitter, inveterate, Resp. irreconcilable hatred of the wicked against the godly; enemies may be reconciled, but enmity cannot, etc. It is observable, that profane persons, Heretics, blasphemous, Popish, & superstitious persons are more loving, & favourable each to other (though vastly differing in their judgement) then either of them to the people of God. Edom, and Ishmael, Moab, & the Hagarens, Gebal, Ammon, Amaleck, & the Philistines the mwn of Tyre, & Ashur, had each several gods, yet all conspired against the true God. Ps. 83. 5, 6, 7, 8. They have consulted together with one consent, they are confederate against thee. The Tabernacles of Edom, & the Ishmaelites, of Moab & the Hagarens, Gebal, and Ammon, and Amaleck, the Philistines with the inhabitants of Tyre. Ashur also is joined with them, they have helped the children of Lot. Darkness and darkness agree better together, then light and darkness. Quest. 39 vers. 15. Whether man had any share in this curse pronounced in these two verses? Man hath a share in that which was pronounced Resp. against the Serpent; but all his share is mercy: for though it be a curse to the Serpent, yet a blessing to man; The truth is, there seems to be spiritual checker-work in this 15. verse, half white, and half black, much of judgement and terror, and much of mercy and consolation, resembling Moses, who saved the Israelites, and slew the Egyptians. In this verse, you have the Sun in a cloud, the Gospel with its mask on: the daybreak of that glorious mystery which was hid in God from before the foundation of the world, the light whereof, though it were faint, and shadowy in regard of our Noon-day-brightnesse, yet at that time, through the help of the prospective of faith they might see thereby, 1. Man's Redemption, from the Tyranny of Satan, and by consequence from sin, death, and hell, noted in that expression of breaking the Serpent's head. 2. That man should be redeemed by a Mediator, viz. by the intervention of the seed of the woman. 3. That this Mediator should be true man, intimated by the seed of the woman, and that he should have a divine power, being able to break the Serpent's head, which is tantum mount to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God-man. 4. That this Redemption should be wrought in a way of suffering, intimated by that expression, Thou shalt bruise his heel. 5. That none should have benfit by this Redemption, but the elect, intimated by the seed of the woman. 6. That this Redemption is an act of free grace; as soon as man had sinned, God makes a gracious promise of the Messiah, (no possibility of merits intervening) 7. That the Devil and his Angels have no interest in the free grace, and mercy of God in Christ; He took not on him the nature of Angels, but became the seed of the woman: We have a saying in nature, Corruptio optimi est pessima; when Satan sinned against God, the most excellent nature was defiled, and so fell under the heaviest doom. Quest. 40. verse 15. Why the promise made concerning the Messiah was so dark and hard to be understood? 1. Propter Diabolum, in regard of the Devil, that he might be exercised with perpetual fear, and suspect every child that was borne into the world to be the Messiah: the Doctrine of the Messiah was a Eph. 3.9. mystery hid in God. 2. Propter parents, in regard of our first parents, that God might exercise their faith, and the faith of their holy seed, and that their desires might be inflamed after a clearer discovery of this mystery: the Apostle Peter tells us, that the Prophets enquired, and searched diligently after the grace 1 Pet. 1.10. of Christ. 3. Propter Christum, in regard of Christ himself: for look as it is with Schoolmasters, they will reserve the reading of the most Learned Lectures for themselves: So Christ is our great Rabbi; All were his Ushers that were before, they taught the punies an inferior Lecture of the Law and Prophets; but the Gospel, as to the sublimest and most mysterious part of it, Christ hath reserved for to unfold himself: It is said, The Law having a shadow Heb. 10.1. of good things to come, and not the very image of the things, etc. In this ver. you have mention made of the shadow, and the image: The thing itself was not yet come; the Jews had the shadow, and we the image, now look how much an image or the picture of a man goes beyond his shadow, so much doth the discovery of Christ now, go beyond the discoveries of him then; so in another place, God who at sundry times, and in divers manners, spoke Heb. 1.1. in times passed unto the fathers by the Prophets, hath in these last days spoken unto us by his Son; God who by piece meal, drop by drop, now a drop, and then a drop, spoke unto our forefathers by the Prophets, hath in these last times spoken more fully by his Son. When this King came, all the cocks ran with wine: as jacob before he was borne, put forth his hand, so Christ before he was borne, did as it were put forth his hand to the Jews, they could see something of Christ, but unto us a Son is borne, unto us a child is given. Our fathers went to heaven by Candle-light, how sad will it be if we should go to Hell by daylight? Quest. 41. verse 16. Whether the woman should have conceived, and brought forth in sorrow if she had not sinned? Neg. For although now her pain, and sorrow Resp. arises from natural causes, yet it may well be questioned whether this was natural at first: for seeing we find by experience that other creatures bring forth without pain, it doth not imply a contradiction, that the constitution of the body of woman, might be such at first, as she might conceive and bring forth without sorrow: and therefore we need not say, as some, that woman should have brought forth by a miracle, if she had not sinned, etc. Quest. 42. verse 16. It is said here, Thy desire shall be to thy Husband, and he shall rule over thee: Now the question is, how that could be inflicted as a punishment upon the woman, which was suitable to her condition in the state of innocency? The subjection of the woman to her Resp. husband, was not repugnant to the state of innocency; but then, as the authority of the man would have been used with justice, and kindness, so the obedience of the woman would have been exercised with pleasure and chieerfulness. The truth is, though this be the punishment of the woman, yet those who have good husbands have not the like share in it, with those who have bad. A good man dares not but carry himself as a man of knowledge towards his wife, and make her yoke as easy as may be: It is remarkable when the Apostle had bid wives, Submit Col. 3. 18, 19 yourselves unto your husbands, as it is fit in the Lord, he doth not say, Husbands, rule over your wives, for that they will do fast enough without bidding; but, Husbands, love your wives, and be not bitter to them. Quest. 43. verse 17. Why doth the Lord in pronouncing the sentence upon the man, insert the cause, Because thou hast harkened unto the voice of thy wife? That God might convince man of the Resp. vanity and weakness of that excuse which he made, why he sinned against God, as verse 12. The woman whom thou gavest to be with me, she gave me of the Tree, and I did eat. Let us have a care of carnal shifts, and excuses; when God calls us to an account, these will not stand us in stead: there was never any came to Hell, but they had some seeming pretence for coming thither. Pilate could not wash off the guilt, when he washed his hands: Saint Paul exhorts, Be not deceived, God is not mocked: as in Gal. 6. 7. divers other things, the deceitfulness of our hearts shows itself so in this, viz. the forging of idle reasons, to satisfy, and bear out ourselves in the neglect of duties commanded by the Word of God; and if you consult the context, you will find, it is about paying the Minister his deuce : Let him that is taught in the word, communicate unto him that teacheth in all good things; Now people are very apt to verse 6. find excuses, that they may save their purse, and if it be possible satisfy Conscience; but the Apostle exhorts them not to put a cheat upon their souls, Be not deceived, saith he, God is not mocked. Quest. 44. verse 18. God says, Thou shalt eat the herb of the field: why? should not man have eat of the herb if he had not sinned? Did not God say, Behold, I have given you every herb bearing seed, which is upon the face of all Gen. 1. 29. the earth, and every tree in the which is the fruit of a Tree yielding seed; to you it shall be for meat? Very true, but here when God says, Resp. Thou shalt eat the herb of the field, the meaning is, thou shalt not eat of the herbs or fruits of Paradise. Quest. 45. vers. 19 How this curse can be verified concerning man, That in the sweat of his brows he should eat his bread, when many neither labour, nor sweat, and yet have bread enough? As for idle persons, whilst they think Resp. 1 to shake off that yoke that God hath put upon their necks, they bind it faster, and make it heavier: To a person of any ingenuity idleness is a toil, nor is a man more weary than when he doth nothing. We must distinguish of a threefold labour. 1. Labour Oeconomicus or mechanicus, the labour of mechanics, as we call them, or handicraftsmen; of this the Apostle speaks, Let him that stole steal no more; Eph. 4.28. but rather let him labour, working with his hands the thing which is good. 2. Labour Politicus, the labour of Magistrates and Governors: so the Apostle speaking of the Magistrate, He is the Minister of God to thee for good; but if thou do Rom. 13.4 that which is evil, be afraid; for he beareth not the sword in vain; for he is the Minister of God, etc. 3. Labour Ecclesiasticus, the labour of Ministers; we may observe that whilst the world takes this to be an easy calling, the Spirit of God in the Scripture frequently speaks of the labour, and the work that doth attend it : He that desires the office of a Bishop, desires a good work. And, The workman is worthy of his hire. And, They that rule well are worthy of double honour, especially they that labour in the Word, and doctrine. Ministers are called Stars, now the Stars are in continual motion for the good of the Universe; they are to cry aloud, and to lift up their voice like a Isa. 58.1. trumpet, Durante pugnâ non cessat Tuba: The trumpet must be sounding all the while the battle is fight. The Church of God is God's husbandry, and the Ministers are his husbandmen. — Redit agricolis labor actus in Orbem. The husbandman hath never done his work, but the end of one task is still the beginning of another: so it fares with the Ministers of the Gospel, sometimes they are instructing poor ignorant souls, & then they are like Stars that shine in a cold winter's night; another while convincing gainsayers; then they are like those Stars that fought in their course against Sisera; every man must be accountable for his idle words, and a Minister for his idle silence: Qui claves habent Ecclesiae ostia suorum labiorum aperiant: A Minister had better be worn out with whetting, then with rusting. A way then with the fanatic Spirits of our days, who call upon Ministers to work with their hands, as if there were no other labour, but hand-labour. Consider, 1. They confound those things that God would have distinguished: there is the labour of the head and brain, as well as of the hand. 2. They overthrew (as much as in them lies) the well-being, if not the being of Kingdoms, States, Commonwealths in which they live: for we stand in as much need of the Magistrate, and Minister as we do of the Husbandman, and handy-craftsman. 3. Aaron with his posterity were Priests, joshua, David, josias were Magistrates, yet it might be said of them, that they are their bread in the sweat of their brows. Quest. 46 verse 19 It is said here, In the sweat of thy brows thou shalt eat thy bread; and yet our Saviour hath taught us to pray, Give us this day our daily bread. If we earn our bread with our labour, how is it a gift? We earn it of man, but not of God, from man it is a debt, but from God it is a Resp. 1 gift. It is an act of free grace, that we have bread for our labour; God might have said that we should labour, and sweat, and after all we should eat husks with hogs; as the Prodigal, or grass with the Ox, as Nabuchadnezzar: that in the sweat of our brows we eat bread, is a mercy. As the Scripture speaks of bread, so of the staff and stay of bread: For behold, the Lord, the Lord of hosts doth take away from Jerusalem, and from Judah, the Isay. 3.1. stay, and staff, the whole stay of bread. And the truth is, a man is strengthened more by the staff that is in his body, then by the staff that is in his hand; it is not the corn, and flower, but the staff of bread, which supports the life, and that is not any thing that comes out of the earth, but the blessing of God, which comes down from heaven. The creature cannot hold up itself, much less contribute to the subsistence of other things, unless God continue the influence of his blessing upon it. It is the observation of a Learned Author, As soon as ever Christ cursed the figtree it withered, and dried Ma. 11.20. up from the roots, to show, that it was not the root alone, but the blessing of Christ which did support the figtree, it is pronounced Hos. 4. 10. as a curse, They shall eat, and not have enough; and again, Ye shall eat, and not Leu. 26. 26. be satisfied: when I have broken the staff of your bread, ye shall eat, and not be satisfied. As good take a mouthful of gravel, as a mouthful of bread, and as able it is to nourish without God's blessing. The means by which we live, are without life; If they be living creatures, as sheep, and oxen, and beasts, and birds, and fishes, they must lose their lives, before they can come to be helps to ours; so true is that saying mortibus vivimus, we live by deaths; now reason tells us, Nihil dat quod non habet nothing can give that, which it hath not; How should food of itself preserve and further life, which in itself is void of life? the death of the creatures showeth that our life is not from them, but from something else. By all which we may perceive, how these Scriptures may be reconciled, of Eating our bread in the sweat of our brows, and yet to pray, according to the form our Saviour hath prescribed us, Give us this day our daily bread. Quest. 47. vers. 19 Whether from this Scripture we have a command from God, to labour, To eat our bread in the sweat of our brows? I conceive we have, though some think, that this was laid upon man after his Resp. transgression, rather as a curse which he must endure, than a duty which he should perform: for the clearing of this consider, 1. It is granted that this was a curse laid upon man for his transgression. 1. As some of God's curses are promises as well as curses, to set out his goodness: so some of God's curses are precepts as well as curses, to set forth h●s justice. Some of God's curses are promises, as well as curses; so, I will put enmity between thee and the woman: It is a curse on he Serpent, and yet a promise of the Messiah. Some of God's curses areprecepts as well as curses; so, Thy desire shall be to thy husband, and he shall rule over thee; this is Gen. 3.16. a curse, and yet it is a precept: Let our 1 Cor. 14. 34. women keep silence in the Churches; for it is not permitted unto them to speak, but they are commanded to be under obedience, as saith the Law. Now the truth is, this of eating our bread in the sweat of our brows is all these, it is a curse, it is a promise, it is a precept; it is a curse, in that God will not suffer the earth to afford us bread, without our sweat; it is a promise, in that God assureth us, that we shall have bread for our sweat; and it is a precept too, in that God enjoineth us, if we will have bread to sweat for it. Have a care then of relieving common beggars, vagrant and idle persons: I speak not against Alms, God requireth us to feed the hungry: but remember as God doth not approve of any other work without charity, so neither of charity itself without discretion, as Paul, Honour widows; but those that are widows indeed: 1. Tim 5.3 A woman that hath poisoned her husband is a widow, but she is not a widow indeed, not to be honoured; so you must relieve the poor, but those who are poor indeed: who are they? Those that want not only the things they ask, but want also means to get without ask, viz. blind, aged, past their work, that have a greater charge than they can maintain by their work. Jerome: Pars sacrilegii est rem pauperum dare non pauperibus. Whilst you think you relieve the poor, you rob the poor. Quest 48. vers. 16, 17, 18, 19 What may we learn, from these verses considered together? That God in the midst of judgement Resp. remembers mercy: and that he rolls up the sentence pronounced against the man, and woman in love, and sweetness: thou shalt conceive, and travel in sorrow, there is judgement, but thou shalt bring forth children, there is mercy; thy desire shall be subject, there is judgement; but it shall be to thy husband, there is mercy. God saith to Adam, Cursed is the ground for thy sake, there is judgement; but not cursed art thou, there is mercy. Thou shalt labour and sweat, there is judgement; but it shall not be overmuch, (you know the face sweats before any part) and it shall be the sweat of thy face, there is mercy; thy face shall sweat, there is judgement; but in the sweat of thy face thou shalt eat bread, there is mercy. Quest. 49. vers. 21. Why did the Lord God make coats of skins, and our first parents with them? To teach them he had not cast them out Resp. 1 of his fatherly care, though they had sinned against him. That it might be a continual Item of their sin against God. The original of raiment should never be forgotten by the sons of Adam, but be remembered as a check to the vanity, and pride of apparel; we have no more cause to be proud of our , then of a plaster of mastic worn to stay the Rheum from annoying the eyes or Teeth, or a pair of spectacles to help the dimness of the sight. Quest. 50. vers. 24. In the former verse it is said, The Lord God sent man forth from the garden of Eden, and in this verse, it is said he drove out the man. It is like God at first bid him go, and Resp. than he showing himself unwilling, and begging that he might abide there still, God with some evidence of wrath drove him out. Quest. 51. verse 24. What may we Learn from Gods placing at the East of the Garden Cherubims, and a flaming sword, which turned every way, to keep the way of the Tree of life? That when man fell out with God, he fell out with the good Angels; The Resp. Angels were loyal subjects, and took part with their Prince against the Rebels; but through Christ God and we are friends, and the Angels and we are friends; now in stead of shutting us out of Paradise, they carry us into Paradise : The Angels conveyed Lazarus into Abraham's bosom. Good examples are rare in the world, Oh that we could imitate the good Angels! The mariners at sea when they have no landmarks to direct them home to their own Country, are guided by the Stars. Truly we have but a few good examples in this world, and therefore let us take our pattern from the Angels, that continually behold the face of God, ready to do his will: Despise ye not one of these little Matth. 18. 19 ones, for I say unto you, that in heaven their Angels do always behold the face of my Father which is in heaven. Notes on the fourth Chapter. Quest. 1. verse 1. It is said here, by Eve, I have gotten a man from the Lord, and yet it is said in the first Epistle of John, Not as Cain, who 1 John 3. 12. was of that wicked one, and slew his brother. Eve speaks of bringing forth a son, Resp. which in itself considered, is a blessing from the Lord; as barrenness was accounted a curse, so fruitfulness was accounted a mercy. Children in Scripture are called The heritage of the Lord; Lo children Psa. 227 3. are an heritage of the Lord▪ and the fruit of the womb is his reward. There be some that account children but bills of charges, but God puts them upon the account of our mercies: It was an holy, and pious speech of jacob concerning his children, These, saith he, are the children, which God hath graciously given thy servant. Gen. 33. 5. A Learned Author observes, that children are greater blessings than any outward thing else whatsoever, and therefore when a description is made of Jobs goods the best is put first, first the Spirit Job. 1.1. of God sets down his spiritual blessings, Job was a man perfect, and upright and one that feared God, and eschewed evil; and then comes his outward blessings, and amongst them his children are set in the first rank, There were borne unto him seven sons and three daughters, and then comes his sheep, and Oxen, and Camels. So that Eve speaks of bringing forth a son which in itself, is a blessing from the Lord, and hence saith she I have gotten a man from the Lord; John speaks of Gain with respect unto his wickedness, which was not from God, but from the Devil, and hence saith he, Cain, who was of that wicked one, and slew his brother. Quest. 2. vese 1. Whether Eve thought that she had brought forth the Messiah? for so many affirm with a great deal of confidence; and they render the words not as we do, I have gotten a man from the Lord, but say they, according as it is in the Original, I have gotten a man the Lord. The ambiguous acceptation of the particle Resp. 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath given rise to this opinion. We grant that this particle is many times a note of the accusative case, which transitive verbs govern. Withal we say, it is not rarely taken for the prepositions cum, or a, vel abs, pro, cum; ut, Gen. 5. 22. Exo. 1. 1. pro à, vel abs; ut, Gen. 44. 4. We may conclude therefore with safety, that the Original will bear this translation, I have gotten a man from the Lord. That those that are of the other persuasion affirm, that Eve understood that the Messiah should be God, which was the occasion of the speech, I have gotten a man the Lord. That to me it sounds discord, to say, that Eve should know so much of the Messiah, as that he was God, and yet that she should think that he should be born after the ordinary way of mankind as Cain was. Therefore I judge it safer, to keep to our translation, I have received a man from the Lord, viz. by the favour and gift of God: especially, when I consider, that good women have used such expressions in the like case: as Leah. And Leah conceived, and bore a son, and she called his Gen. 29. 32. name Reuben, for she said, Surely the Lord hath looked upon mine affliction; and verse 33. And she conceived again, and bore a vers. 33. son, and said, Because the Lord hath heard that I was hated, he hath therefore given me this son also, and she called his name Simeon. See also ver. 34. &. 35. of the same Chapter. Let us Learn, that riches, and honours, and children, and servants, and houses, and lands, are the gifts of God as well as grace, and peace. When the Jews should come to Canaan, and grow great, there was a caution given them, to look up unto God as the donor: When thou hast eaten and art full, than thou shalt bless the Lord Deu. 8. 10, 11. thy God, for the good land which he hath given thee: beware that thou forget not the Lord thy God, etc. Many who are persuaded that God gives grace, and God gives heaven, and salvation, are hardly persuaded, at least do not consider it, that God gives riches, and health, and wealth, and liberty. Oh it is a sweet thing, when a man can look upward from these lower things, and can say that his earth hath dropped down to him from heaven. There is no creature in the world, that God hath made capable of knowing any thing of the first cause, but only the rational creature: And it is the excellency of man, not only to enjoy the good that he hath, but to be able to rise up to the highest and first cause of all good. It is observed of the doves, that they peck, and look upwards; hence the Church in the Canticles is said to have doves eyes, because they look so much up to heaven, upon every good they receive. As the Church hath doves eyes, so the men of the world have dogs eyes; dogs you know look up to their Master for a bone, and when they have it they presently look down to the earth again; wicked men will look up will pray to God when they want any thing, but when they have received what they would have, God shall not have one good look from them. Quest. 3. verse 2. Why did Adam bring up his sons, one to be a keeper of sheep, and the other a tiler of the ground? To teach us that parents should bring Resp. up their children to some employment; and that it is the duty of every one, industriously to apply himself to some calling or other. Cain and Abel were heirs apparent to the whole earth; and yet they had their employments. I know we ought to distinguish between manual labour, and mental labour: in the manner of employment may be some odds. Manual, servile, and mechanic labour is fit for men of a lower condition; generous, and ingenuous, and liberal employments for persons of the greatest births, and brightest intellectuals, and this kind of labour possibly might have suited best with Cain, and Abel, had it not been for the scarcity of persons then living in the world, and the necessity of engaging in such callings for the present; but every one ought to be industrious. And therefore, as a Learned Author very well observes, That those Gallants, who live in no settled course of life, but spend their time in pleasure and vanity, there is not the poorest contemptible creature that cryeth Oysters, and Kitchen-stuff in the street, but deserveth his bread better than they; and his course of life is of better esteem with God, and every sober wise man, than theirs. An horse, that is neither good for the way, nor the cart, nor the race, nor any other service, let him be of never so good a breed, never so well marked and shaped, yet he is but a Jade. His Master setteth nothing by him, every man will say, Better knock him in the head, then keep him. His skin, though not much worth, is yet better worth than the whole beast besides. Let us have a care therefore of giving up ourselves to the vanities and pleasures of the world; An idle man's brain is the Devil's shop, where he forges all manner of sin. Nihil agendo, malè agere disces: Hierom thought that action, and lawful employment was a disheartening to the Devil, and therefore he gives this advice, Semper aliquid age, ut te Diabolus inveniat occupatum; Put thyself upon some business or other, that when the Devil comes to tempt thee to sin, he may not find thee at leisure. Quest. 4. verse 3, 4. Why did Cain bring of the fruit of the ground an offering unto the Lord, and Abel of the firstlings of his flock? Both Cain and Abel brought such offerings unto the Lord as were suitable to that Resp. way or calling in which God had set them : Cain was a tiler of the ground, and therefore brings as his offering the fruits thereof; Abel was a keeper of sheep, and therefore brings as his offering the firstlings of his flock. As Old Testment Saints had their sacrifices under the Law, so New Testament Saints have their sacrifices under the Gospel. Almost every duty of Christianity in which a man consecrates himself to God, is called a sacrifice; righteousness is a sacrifice, Offer the sacrifices of righteousness; prayer is a sacrifice, Let my prayer Psa. 4.5. Psal. 141. 2. be set before thee as incense, and the lifting up of my hands as an Evening sacrifice: Ps. 51.17. Repentance is a sacrifice, The sacrifices of God are a broken spirit, a broken and contrite heart, Lord, thou wilt not despise: Almsdeeds Heb. 13.16 that is a sacrifice, But to do good, and to communicate forget not, for with such sacrifices God is well pleased: Thanksgiving is a sacrifice, I will offer to thee the sacrifice Psal. 116. 17. of thanksgiving, and will call upon the Name of the Lord. It is usual for the Spirit of God in the Scripture to describe spiritual duties by expressions drawn from Ceremonies, and usages under the Law; As Repentance is called Washing, Wash ye, make ye Isay. 1.16. clean, put away the evil of your do from before mine eyes. So prayer is called Incense, Let my prayer be set before thee as Incense. And the righteousness of Saints, Psa. 14.2. Fine linen. And to her was granted, that Rev. 19.8. she should be arrayed in fine linen, clean and white; for the fine linen is the righteousness of Saints. (Being an allusion to the garments of the Priests) so in this case Gospel-graces and duties are called Sacrifices. A Learned Author observes, that we may parallel Christian sacrifices under the Gospel to those under the Law: Repentance is as a trespasse-offering, Zeal a burnt-offering, praise a free-will-offering, sincerity the oblation of unleavened bread, etc. Well then let us be exhorted in the words of the Apostle, To offer up our bodies, Rom. 12.1. a living sacrifice, holy, acceptable unto God, which is our reasonable service: every word in this verse is very Emphatical. 1. Present your bodies, viz. your whole person; as Christ gave himself for you, so you must give yourselves to him. As he was sacrificed for you, so you must be sacrificed for him, not your sheep, nor your Oxen, nor your Goats, but yourselves. Cainistae sunt, saith Luther, offerentes non personam, sed-opus personae. Now saith Origen, Instead of a Ram we must kill our ireful passions, instead of a Goat our unclean affections, instead of flying fowls our idle thoughts. 2. A living sacrifice; because the Jews sacrifices were dead sacrifices. Beasts died when they were sacrificed, but men live when they are sacrificed, nay, they die unless they be sacrificed. 3. An holy sacrifice, the Jews might sacrifice beasts, and not be holy, but the Christian cannot sacrifice himself but he must needs be holy. 4. An acceptable sacrifice; before the sacrifice of beasts, did not please God, unless they did sacrifice themselves too; but if Christian's sacrifice themselves, it doth please God, though they do not sacrifice beasts. Quest. 5. vers. 3,4. Whether Cain, and Abel knew, that God was to be worshipped this way, viz. by offering up of sacrifices, by the light of Nature, or whether they had it by tradition from Adam? Our adversaries of the Church of Resp. Rome contend, that they knew by the Light of Nature that God was to be worshipped this way, and that they learned from their father only some circumstantials of worship. The reasons they give for this their judgement, are, 1. That the Heathens by the Light of Nature worshipped God this way. 2. That the Law of Nature doth oblige us not only to the worship of God; but to such a worship as might most fitly set forth the Majesty and dominion of God, and the subjection and homage of man, and this was best represented by sacrifices. To both these answer may be made. As for the first, though Heathens worshipped God by sacrifices, yet it remains to be proved, that they knew this way of worship by the Light of Nature. As for the second, it doth not appear (but by the intervention of a positive Law of God obliging thereunto) that the kill or sacrificing of a brute creature was the best way of worship to set forth God's sovereignty, or our homage. Therefore, as to the answer of this question, we affirm that by the Light of Nature we may know that God is to be worshipped, and that with inward and outward worship, but deny that this kind of worship is to be found out by the Light of Nature. The Orthodoxy of this persuasion will be cleared up, if we consider, that the kill or sacrificing of a beast did not please God any further than as it was a type of Christ; now the doctrine of Christ being such a mystery, as never yet hath been discovered by the Light of Nature, the same may be said concerning this way of worship that pointed thitherward. So then Cain and Abel were instructed in this way of worship by their parents, Adam and Eve. From the consideration of the whole we may note: 1. Outward performance of duties are gracious evidence: Cain offers sacrifice, as well as Abel. They come unto thee, as the people Eze. 33. 31. cometh, and they sit before thee as my people, and they hear thy words, but they will not do them; for with their mouth they show much love, but their heart goeth after their covetousness. As a statue hath all the parts of a man, head, and arms, and legs, and feet, but it wants an inward principle of life: so an Hypocrite hath all the outward parts and lineaments of a Christian, he prays, and hears, and receives the Sacrament, but there wants an inward principle of grace : Be ye doers of the word, not hearers only, deceiving your own souls. A Learned Jam. 1.22. Author observes, that the word in the Original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a term of Art, and it implieth a sophistical Argument, or syllogism, which hath an appearance or probability of truth, but is false in matter or form, and is put by the Apostle to imply those false discourses, that are in the Consciences of men, viz. They that hear the Word shall be saved; But I hear the Word; Therefore I shall be saved. Therefore have a care of resting upon holy duties, Satan still tempts us to be like unto God, to be Christ's ourselves, and Saviour's ourselves. The dove made use of its wings to fly to the Ark, but it trusted not in its wings, but in the Ark; We may make use of good duties to bring us to Christ, but we must not trust in our duties, but in Christ. A good work rested on, is as b●d as a sin committed. Consider God is a Spirit, and he looks to the spirit. All the ways of man are Prov. 16.2. clean in his own eyes, but the Lord weigheth the spirits. A man may deceive his neighbour, yea, he may cheat himself, but God is not mocked. The Lord knoweth our inside. The Lord tries the spirit, he turns up the bottom of the bag, as joseph's steward did, and then comes out all our Abominations, and wickednesses that have been so long hid. A man may miscarry, though he be employed in the highest duties and services; Mat. 7.22, 23. Many will say unto me in that day, Have we not prophesied in thy Name, and in thy Name cast out Devils, & c? A man may have the gift to cast out Devils, and yet at last may be cast unto the Devil. A Minister by his preaching may be instrumental to save others, and yet not be saved himself. The shipwrights that built Noah's Ark, were drowned themselves. 2. Note here the duties of Parents toward their children; Adam nurtured his children very well; for, 1. He provideth for them till they come to age. 2. Then he appoints them their callings, for one was an Husbandman, the other a shepherd. 3. He taught them the worship of the true God. Adam should be a pattern to Parents in these particulars, and especially in that which is the greatest matter of all these, viz. instructing of their children in the true worship and service of God. A Learned Author observes, that furthering the salvation of our children, is a duty incumbent on parents in point of justice, from the parents they received the filement and misery of their nature, and therefore they own them all possible help for their recovery. It is a piece of cruelty for a parent to suffer his children to lie in their blood; if we hurt but a stranger, yea, though against our wills, we think it our duty to help to cure him. It is worthy of our consideration, that the promise of a blessing to be continued to posterity is annexed to the second commandment in the Decalogue, which is concerning the worship and service of God, God thereby intimating, what parents and others should principally apply themselves to have planted in their families, if they would have God's blessing entailed upon their issue. It is an idle conceit of many, that Religion, and godliness are not for children; surly most equal it is, as the first-fruits of other things, so the first-fruits of our years should go also to God. Ut primitiae rerum, it á primitiae dierum. Greg. Quest▪ 6. vers. 3, 4. It is said here, Cain and Abel brought their offerings unto the Lord, and yet it is said after Seth's time, Then began men to call upon the Name of the Lord: Was not the Name of the Lord called upon Gen. 4.26 before by Abam and Eve and Abel? Yes, But for some time the greater Resp. part of the world were corrupted with cain's wicked progeny, insomuch as it is probable, the good people at first worshipped God in their families, but after Seth, the family of the righteous increasing, the worship of God became more public, and solemn. This then that is said, vers. 26 of this Chapter, that then began men to call up-the Name of the Lord, is not spoken simpliciter, sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Quest. 7. verse 3, 4. Why did Abel bring the firstlings of his flock, and the fat thereof, as an offering unto the Lord? The firstlings of the flock were accounted Resp. the best, as also were the first-fruits, Abel would not offer up unto God that which cost him nothing. It is our duty to be at some cost for the carrying on of the worship and service of God: Buy the truth, and sell it not: He Prov. 23. 23. doth not say take the truth, as if it might be had for taking up, but buy it. What is the meaning of that phrase? You know in buying of a commodity, we are willing to part with something, that we may have and enjoy the thing we buy: There are several things you must part withal, if you would have the truth, and amongst the rest you must part with your purses. It is true indeed, God's grace and truth is not to be had for money; but though you cannot buy grace, you may buy Preaching, maintain a godly Ministry, whereby you may come to get grace. We may observe in that Parable, The Merchant finding a rich treasure, hid in the field, he is said To sell all, and buy the Mat. 13. 44. field. He doth not buy the treasure, but the field; the field is the Ministry of the Gospel, in which the treasure of grace is hid; now in buying the field, he buys the treasure hid in the field. The Gospel, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a free gift, and yet you must buy the truth, and maintain the Ministry. But is it not a wicked thing to set the Object. Gospel to sale? Yes, without question: but pray mark, Resp. you say sometimes you have bought a Bible; the truth is, a Bible in some sense cannot be said to be bought; what then do we buy? I answer, you buy the cover and the paper, and the binding, and the printing, but the Bible itself is God's gift: So people do not buy the Gospel, nor Ministers sell it. But you will say, if you do not sell the Gospel, what else do you sell? We answer, we sell our study, our pains, the spending of our strength, and spirits, but the Gospel is God's gift. That Minister, and he alone may be said to sell the Gospel, that would make the Gospel to serve his base carnal interest, and so make a market of it. And truly in this sense, others may be said to sell the Gospel as well as Ministers; there are some, that put the Gospel to the same drudgery that they put their footboys, and make it lackey after their Coaches. Quest. 8. verse 3, 4. Why the Lord had respect to Abel's offering, and not unto cain's? Some, and indeed the most, conceive Resp. that Cain offered unto the Lord of the fruits of the ground, any thing, he cared not much what; but Abel of the firstlings of the flock, of the best he had, and this (say they) was a main reason why the Lord had respect to Abel's offering, and not cain's. But by the leave of so many Learned, and reverend Divines, I shall enter a demurrer against this judgement of theirs; for consider, 1. As you heard before, they brought those offerings that were suitable to that way or calling in which God had set them. 2. There is not the least hint in the Scripture, that Cain brought the worse sort of the fruits of the ground, but for aught we read the best of the kind. 3. That God is to be served with the best, is a Notion that lies with its face upwards in the understandings of men. 4. That though it must be acknowledged, that the best of the kind was to be offered up in sacrifice unto God (as you read, Ye offer the blind for sacrifice, is it Mal. 1.8 not evil? And ye offer the lame; and sick is it not evil? Offer it now unto thy Governor, will he be pleased with thee, or accept thy person, saith the Lord of Hosts?) Yet when the Scripture clearly makes the difference of the issue of Cain, and Abel's offering, to consist in the persons who offered, and not in the offering, why should we inquire any further concerning it? By faith Abel offered unto God a mo●e excellent sacrifice than Cain. Heb. 11.4 This should teach us to mix all our holy duties with faith: It is said, when Christ was baptised, Lo, a voice from Mat 3. 17. heaven saying, This is my beloved Son in whom I am well pleased; Not with whom I am well pleased, but in whom. God the Father is not only well pleased with Christ himself, but in him with the graces, duties, and persons of his people: It is not with our duties, as with our posies, the posy gives sweetness to the bosom, but the bosom gives no sweetness to the posy: But in regard of our holy duties, the case is quite contrary; The Lord Jesus, as it were, takes our duties, and puts them into his bosom, and they receive all their goodness, and fragrancy from the bosom of Christ. It is said, That the smoke of the Incense which came with the prayers of the Saints, ascended Rev. 8.4. up before God out of the Angel's hand: Our Incense smells of our own hand, and it would stink worse in God's nostrils then the Onions, and garlic of Egypt, if it were not perfumed, and presented by the hand of Christ. Now faith sets Christ at work: as Christ sets his people at work to do him service, so faith sets Christ at work to do his people good. Quest. 9 vers. 5. It is said, That Cain was worth, and his countenanee fell; — Difficile est animum non prodere vultu. It seems therefore that God by some visible sign gave Testimony concerning the acceptation of Abel's sacrifice, and not cain's, or else how came Cain to know it? now the question is, what this visible sign was? It is very probable, that it was by fire Resp. from heaven burning up the sacrifice, and we have several instances to this purpose: And Moses and Aaron went into the Tabernacle Leu. 9.23, 24 of the Congregation, and came out, and blessed the people, etc. And there came a fire out from before the Lord, and consumed upon the Altar, the burnt-offering and the fat, which when all the people saw, they shouted and fell on their faces. So, 1 Kin. 18. 38. What reason have we to believe, that Object. the acceptation of Abel's sacrifice, was confirmed by a miracle, when we have no such thing in the Scripture? Although we have it not in express Resp. terms, yet it is clear by the context, that God did manifest his acceptation of Abel's sacrifice some extraordinary way, which by other instances in Scripture of the same nature we conceive to be fire from heaven. And if that be miraculous, you see we have reason to look that way. But this was a meat-offering; now we do not find that meat-offerings were burnt Object. with fire. That this was a meat-offering is said, not Resp. 1 proved. That suppose it be so, we may find in Scripture meat-offerings to be burnt with fire; thus you read concerning gideon's offering; Judg. 6.19. 21. the same we read concerning Manoahs' offering. Judg. 13. 19, 20. Let this caution us against the sin of envy, Cain is sad because Abel's sacrifice was accepted: there are two sins, which were Christ's sorest enemies, covetousness sold Christ, and envy delivered him. It is a Devilish sin, and cometh from Hell, the Devil is called the envious man. It is one of the torments of Hell, There shall be weeping and gnashing of Teeth, when Luck. 13. 28. ye shall see Abraham, Isaac, and jacob, and all the Prophets in the Kingdom of Heaven, and you yourselves shut out. Envy opposeth the Providence of God, grieving that God should dispose of his blessings, as he doth. It is a most unjust sin, for it is offended with nothing but that which is good; and the more good it is, the greater is the envy. As the brighter the Sun shineth, the more are weak and sore eyes offended: Oh how contrary are good Angels, and evil men! they are ready to cry, and burst for anger at that which makes music in heaven: The Angels rejoice at the conversion of a sinner, and they rejoice when one sins who is converted. An envious man is more unhappy than other sinners; others are troubled for their own evils, the envious man for other men's good. Quest. 10 verse 5. Why is it said, The Lord had respect unto Abel, and to his offering: It is not said, The Lord had respect unto Abel's offering, but unto Abel and his offering? To teach us that God first had respect to Abel, and then to his offering: and that the Resp. reason why he had respect to Abel's offering was, because he had respect to Abel's person. We prise the person because of the gift; God prizes the gift because of the person. The reason why wicked men are not accepted is, because they bring unto God opus personae, sed non personam: They offer their duties unto the Lord, but not themselves. Quest. 11. vers. 6. Why doth the Lord propound this question unto Cain, Why art thou wroth? and why is thy Countenance fallen? Not for information; God knew the Resp. reason, he needed not an intelligencer; but 1. To teach us, that when we are moved to passion we should think with ourselves again and again, why are we angry; are we angry upon good grounds, upon a righteous account? We should endeavour in such a case to commune with our own hearts, and indeed we had need to take some pains, for self will hardly be spoken with. To be angry is our duty in some cases. If anger were an evil in itself considered, it could no more be attributed unto God then envy, etc. But because it is an hard matter to be angry and not sin, it is said, Be angry, and sinne not: and the Apostle Eph. 4. 26. adds, Let not the Sun go down upon your wrath, viz. Let it not lodge with you nor take up its Inn in your breasts. I have read a story of two persons of eminency between whom anger had passed; But at evening the one sent the other word, the Sun was set, upon which they were soon reconciled. The Apostle adds, Neither give place to the Devil; He that keepeth anger in his bosom giveth place to the Devil, and why should we make room for him that will crowd in too fast of himself? Men think to be a little angry is no such matter; but mark the consequence, you give place to the Devil; have a care of the beginnings of sin; Saith Solomon, The beginning of the words of a fool's mouth is Eccl. 10. 13. foolishness, but the end of his talk is mischievous madness. They that dwell by the Sea-bankes, will not let a small breach lie unrepaired: they know it will endanger the losing of much ground if not looked to in time: Learn therefore to deal with thy sin, as the Apostle Paul did with false brethren, He gave them no place, no not for Gal. 2.5 an hour. You may ask me, what are the causes of an holy Anger? I must not enlarge in this; therefore in a few words, Holy anger arises from our love unto God, and our hatred against sin. And herein appeared the exceeding sinfulness of cain's wrath, that whereas he should have been angry with his brother's sin, he was angry with his brother's righteousness. And that his rage was great, appears by the text; for it is said, He was very wrath, and his countenance fell. One glosses upon it thus, Ex ira vultus Caini demititur in terram: nun Deus tibi faciem rectam concessit, cur pronam et similem bestiis, deprimis? Non miror Cainum similem animalibus iratus enim erat, at iratus expers est omnis rationis. It is said, cain's countenance fell: God gave him a face erect looking up towards heaven, but now in his passion, he seems to be void of reason, and his countenance falls, as if he were a beast. Let this caution us against passion upon every turn, let us inquire why we are wroth? He will make a strange combustion in his soul, who at the landing of every Cockboat, (upon every trivial occasion) sets the Beacons on fire. He that will be angry for every thing, will be angry for nothing, etc. The Apostle gives us an exhortation, Grieve not the Holy Spirit of God, whereby ye are sealed unto the doy of redemption: But Eph. 4. 30. what course must we take that we may not grieve the Spirit? This follows in the next verse, Let all bitterness, and wrath, and anger, and clamour, and evil speaking vers. 31. be put away from you with all malice. The Spirit of God cannot endure an unquiet habitation. It is observable, how many times in the Scriptures the Spirit of God appeals to the reasons and understandings of men; as here, why art thou wroth, and why is thy countenance fallen? Nothing more irrational than irreligion: when a man is intemperate, unjust, passionate, he acts not only against Scripture, but against principles of reason, and ingenuity. If God had not commanded us to be sober, just, temperate in our affections, it is for our interest so to be; the commands of God, like Benjamins' sack, have money in the mouth of them; in the keeping the Commandments there is exceeing great reward; wicked men are mad in a Scripture-sure-sense; The Prodigal came to himself when he came to his Father. 2. Another reason why God might propound this question to Cain might be this, to note unto us that when wicked men are not accepted, they are apt to cast the blame upon God: why art thou wroth? Thou seemest to be angry with thy brother, whose sacrifice is accepted, but indeed thou art angry with God, who accepted the sacrifice. Thou strikest at the Head, and because thou canst not reach that, thou woundest the Heel. Proud daring sinners, to lay the blame on God: It is foolish to cast our sins altogether on Satan, but it is blasphemous to cast them upon God. Sin is a bastard-brood, it is conceived and brought forth by man, and yet if you lay it at his door he will not father it. It is the observation of a Learned Author, man naturally hateth God, and since he cannot raze out the sense of a Deity out of his soul, he would destroy the dread and reverence of it. 'Tis a saying of Plutarch, Malo de me dici nullum esse Plutarchum quàm malum esse Plutarchum. Man cannot deny God, therefore he debase, him, which is worse. 'Tis better not to be, hen to be wicked 3. A third Reason may be ro teach us, that God will call the wicked to an account for every evil work. 1. For their sins of Omission; I was an hungry, will Christ say, and you gave me no meat, etc. Such a time, you had an Mat. 25.43 opportunity in the hands to get wisdom, but you neglected it, you had power and opportunity to appear for God, and his glorious Gospel, but you had no heart to it. 2. For sins of commission, Rejoice, Oh young man, in thy youth, and let thy heart cheer thee in the days of thy youth, and walk in the ways of thy heart, and in the sight of thine eyes; but know thou that for all these things God will bring thee into judgement: For all these things, these trifles, these tricks of youth, as the world accounts them: Item for thy Oaths, Item for thy Lies, Item for thy Cozening, Item for thy drunkenness, Item for thy Hypocrisy, for all these things God will bring thee to judgement: As the Apostle saith, We are the children of God, but it doth not yet appear what we shall be; viz. there is more glory in heaven, than the people of God are able to conceive; so wicked men are now the children of wrath, but it doth not appear what they shall be, viz. there shall be greater torment in Hell then the wicked are able to conceive. And God shall bring thee to judgement, viz. unexpectedly, and for aught thou knowest speedily. Death doth not always knock at the door, but nany times breaks in, and taketh persons away in the prime of their age. Oh that the Gallants of this age would think of this Scripture; a Wicked youngster is like a thief, that having stolen a gelding rideth away bravely mounted, till such time, as being overtaken with Hue and Cry, is soon afterward sentenced, and put to death. Quest. 12. verse 7. Why is it said, If thou dost well, shalt thou not be accepted, and not, if thou dost that which is good? Because a man may do that which is Resp. materially good, and yet may not do well: Cain did that which was good, when he brought an offering to the Lord, but he did not do well. We use to say, Ex quolibet defectu malum: A work that is good, as to the matter of it, may by reason of a defect in the principle, or end, become stark naught: therefore Luther used to say, Of all works take heed of your good works. Sordet in conspectu Judicis; quod fulget in conspectu operantis: That which is fair to men, is abomination to God. God rejected the swan for sacrifice, some say, because under a white feather it hath a black skin. Quest. 13. verse 7. What is the meaning of that phrase, sin lieth at the door? By sin in this place is meant the punishment of sin, and not sin itself, and Resp the very phrase will give us light for the interpretation of it, after this manner. If thou dost not well, sin lieth at the door; now sin when it is committed, doth notly at the door, but is gotten into the House. Then the meaning is this, If thou dost not well, sin lieth at the door; though this punishment seem to sleep for a while, yet it lies at the door, and it will not be long there before it be roused, and then like a great Mastiff, it will be ready to pull out the throat of thy soul. Let us remember, if we do not well, sin lieth at the door; the sinner shall not escape unpunished; God is righteous, & by no means will clear the guilty, etc. The Devil always covers his hook with a bait. He never comes bluntly and rudely to a man, and biddeth him simply transgress God's Commandments, but always useth some device or other to make his sin please him: when the Devil fished for Adam, he baited his hook with hope of preferment, that he should be as God: To catch David, he baiteth his Hook with pleasure; to catch Achan, Gehazi, he baiteth his hook with profit: but when the fish hath swallowed the hook, had she not better have been without the bait? The Devil promiseth pleasure, but God knows it is dear bought: there is never a dram of sin, but it bringeth a pound of sorrow. Quest. 14. vers. 8. What is the meaning of this phrase, and Cain talked with Abel his brother? Most Expositors carry it, that he talked Resp. with him in a brotherly manner, dissembling his bloody purpose of killing him that he might the better effect it. Learn, Foulest sins have ofttimes fairest pretences : Woe unto you, Scribes, and Pharisees, hypocrites; for ye devour widows houses, Mat. 23.14 and for a pretence make long prayers. Mark, They devoured houses, that shown their covetousness, and widow's houses, that shown their cruelty, and all this under pretence of religion, making long prayers; this shown their hypocrisy. Herod colours over his cruel intention of murdering Christ, with pretence of doing him homage: Herod sent the wise men to Bethlehem, and said, Go search diligently for the young Mat. 2.8. child; and when ye have found him, bring me word, that I may worship him. Judas endeavours to dissemble his treason with a kiss. Judas, betrayest thou the Son of Luk. 22.48 man with a kiss? What? an Apostle of Christ, a betrayer of Christ? betrayest thou the Son of man, and with a Kiss? Any Treason is bad enough, but for Judas to betray Christ, and with a kiss, Horrendum scelus! who would have thought the very kisses, and salutations of Christ to be murder? We may observe, that Jesus in one place calls Judas Devil, and in another friend, the reason may be, because Judas played the Devil in the likeness of a friend. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both a player, and an hypocrite; as great men have their players, so hath the devil his; some play men in the shape of devils, others play devils in the shape of men: The roof of the mouth in Greek is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heaven, and the heart of man is called abyssus, which signifies hell: there are those that have an heaven of holiness in their mouths, that have an hell of wickedness in their hearts. The Church of God hath two sorts of enemies, the openly profane person, the swearer, the drunkard, the unclean person, as also the carnal professor, the hypocrite, the pretender unto holiness. These oppose and persecute the people of God as well as the other. The Ivy embraceth the tree, but withal eats out the heart of it, and kills it: there are many in the world, that make a great profession of godliness, who are Wens in the body of Christ, not members of it; A Wen is skinned over with the same outside, which the true members have, and it seemeth to belong to the integrity of the whole body, when indeed it is an enemy, and a thief therein; many pretend to be members of Christ, when they are enemies unto Christ. The Devil in these latter days hath been found in samuel's Mantle; many a toad hath been found under the stones of the Sanctuary. Religion hath been most opposed, by the carnal and hypocritical professors of it: Luther professeth, A falsis amicis plus est mihi periculi, quàm ab ipso toto Papatu: I am in more danger of those that are my pretended friends, then from the Pope, and all his adherents. The Gadarens besought Christ to departed; but his own Countrymen thrust him out of their Luk. 4.29. City, and led him unto the brow of an hill, that they might cast him down headlong. Pretended friends do the greatest mischief to the Church of God; poison kills more surely than the sword. Goliahs' sword lies hid in an Ephod; no sword to Goliahs', no cruelty to hypocrites. Quest. 15. Vers. 8. What may we learn from Cain's kill his brother Abel? The bloody-mindednesse, of wicked Resp. men against the Church of God: In the murder of Abel we may take notice of these particulars. 1. Homo occidit hominem, one man kills another. 2. Frater occidit fratrem, a brother kills a brother; non homicida tantum, sed fratricida. 3. Injustus occidit justum, a wicked man kills a good man. 4. Propter sinceri cultum Dei, this murder was committed upon the account of worshipping God in faith; non homicida & fratricida, sed Justicida; Cain was not only a killer of his brother, but of his brother for righteousness sake. 5. He killed not his brother in a passion, or by chance-medley, as we use to say, but maliciously, and with premeditation. He talks with his brother after a friendly manner, gets him into the fields, and there rises up against his brother and slays him. 6. He kills his brother in the fields, not in his house, lest help might come in to save his life, and that he might with the more conveniency (at least as he conceived) deny the fact when it was committed. 7. Post admonitionem Dei, after counsel given him by God to the contrary, If thou dost well, shalt thou not be accepted? and if thou dost not well sin lieth at the door. Learn, There is no hatred so virulent, and bitter, as that which is occasioned by profession of the Name of Christ; this makes people forget all natural affection; The brother shall deliver up the brother to death, and the father the child, and the Mat. 10.21 children shall rise up against their parents, and cause them to be put to death. When Christ was borne, all Jerusalem was troubled, and Herod cut the throats of all the children in Bethlehem; when Christ is borne in the soul, Satan and his instruments are in an uproar, and are ready to kill (though it be never so little) the babe of grace. No fire burns so hot, as that which is kindled by the breath of religion. And, we may observe, (which truly should lie sadly upon our spirits) the nearer men come to each other in their judgements (if there be a difference) the more desperate are their designs one against another. The Persians and Turks, are both Mahometans, and yet differing in some small points, in the interpretation of their Alcoran; the Persians burn whatsoever books they find of the Turkish sect: and the Jew can better brook an Heathen, than a Christian; The Pope will dispense with Jews, but not with Protestants; Lutherans will sooner join hands with a Papist, then a Calvinist: I could instance in others, but I forbear. Quest. 16. Vers. 9 What may we learn from the answer that Cain gives unto the question propounded unto him by the Lord, And the Lord said unto Cain, where is Abel thy brother? And he said, I know not; Am I my brother's keeper? We may learn, That the Commission Resp. 1 of one sin makes way for another: Cain offers up his sacrifice without faith in God, than he kills his brother, and here in this verse, first he tells a notorious lie, when God asked him, where his brother was, he said he knew not; & then he is guilty of high contempt against God, as if the Lord had asked him an impertinent question; Lord why dost thou ask me, where is Abel my brother? I am not my brother's keeper. He doth not deny him to be his brother, and yet doth deny, that he should have any care of him. There are some learned men, that conceive, (I suppose the impudence of Cain's speech inclined them thereunto) that this debate was between Adam and Cain, and that God is said to speak to Cain, because Adam had it by instinct from God. But this consideration hath not strength enough in it, to beat us off from the received opinion; for what wickednesses are there imaginable, but we should commit with greediness, if God should give us up to the wickedinesse of our own spirits? Well then learn, How the commission of one sin, leads us (as it were) by the hand to the commission of another. There is in wicked courses a praecipitium; when a man is at the top of an hill, it is at his choice, whether he will thence throw himself down, or not; but once let him headlong himself, there is no stay till he come to the bottom. It is an easier matter to keep ourselves from entering into desperate courses. then when once we have given ourselves the reins to make a stop. Nemo repent fit turpissimus. As no man on the sudden becometh most excellent in virtue, so no man on a sudden becomes desperate in evil. There is such a combination of sin, as in the links of a chain; if a man draw one link all the rest will follow, so malice follows after anger, murder after hatred, Adultery after drunkenness. If a man cast a stone into the water, there ariseth presently a circle in the place, & presently after that another, and so another, till at last all the water be full of circles. In like manner if a man commit one sin, another will follow upon it, and after that another, unless the grace of God prevent, till he be out of measure sinful. Take heed therefore of the beginnings of sin, take Babylon's brats, and dash them against the stones. We may learn that private spiritedness, is not a thing well pleasing to God; we are commanded to show our love, and compassion to a beast, Exod. 23. 5. If thou see the Ass of him that hateth thee lying under his burden, and wouldst forbear to help him, thou shalt surely help with him: and more should we show compassion and love to our brother. Am I my brother's keeper? Take heed of that profane speech; Christians owe a mutual serviceableness one unto another. God makes no Patentees, nor will he endure any Monopolies, Christians must drive an open, and free trade. The excellency of other creatures is in their communication of themselves; the Sun raying out his warm and cherishing beams, the Fountain bubbling out his purling streams, the Earth yielding forth sovereign herbs, and plants: Christians are then in their excellency, when they are communicative, and useful. I have read, that the Art of Medicine was perfected thus; As any one met with an herb, and discovered the virtue of it by any accident, he would post it up in some public place, and if any were sick, or diseased, he was laid in some beaten passage, that every one might communicate the best receipt; and say they, the Physicians skill was perfected by a collection of those posted experiments and receipts: of all things take heed of the napkin; wrap not up your Talents, As every one hath received the gift, even 1 Pet. 4. 10. so minister the same, one to another, as good stewards of the manifold grace of God. Quest. 17. vers. 10. What is meant by this phrase, The voice of thy brother's blood crieth unto me from the ground? This is to be understood figuratively, a Resp. Metaphor taken from Courts of Justice, Thy brother's blood crieth; that is, as if God should have said, I know what thou hast done as clearly, as if I had called thee to the bar of justice, and the whole matter of fact had been heard, and determined before me, and upon the whole, I should be called upon for justice. By the way, by what hath been said, some light may be given, for the understanding of that Scripture, I saw under the Altar the souls of them that were slain for the Word of God, and for Rev. 6▪ 9, 10. the Testimony which they held, and they cried with a loud voice, saying, How long, Oh Lord, holy, and true dost thou not judge, and avenge our blood? Which must not so be understood, as if the souls of the blessed Saints should earnestly desire vengeance on them that shed their blood, which is hardly compatible with an heavenly State, but may be expounded in the same manner, as the words in this ver. The voice of thy brother's blood crieth unto me: viz. The Lord hath the blood that hath been shed for his Names sake, fresh in his thoughts, and will as certainly be revenged on them that shed it, as if every drop of their blood were a tongue, and continually crying in his ears for justice, etc. Well then Learn to avoid crying sins: crying is applied to several sins in the Scripture. 1. To blood, so in this verse. Thy brother's blood cryeth. 2. To the wickedness of Sodom, Gen 18. 10. The Lord God said, Because the cry of Sodom, and Gomorrah is great, and because their sin is very grievous, etc. 3. The oppression of God's servants, Exo. 2. 24. God heard their groaning, etc. 4. The oppression of the widows, and fatherless, Exo. 22.23. Ye shall not afflict any widow or fatherless child; if thou afflict them in any wise, and they cry at all unto me, I will surely hear their cry. 5. The oppression of the Labourer, Jam. 5.4. Behold, the hire of your labourers, which have reaped down your field, which is of you kept back by frand, crieth. And let us bless God for Jesus Christ; the Apostle doth ascribe a cry to the blood of Christ, as Moses here to the blood of Abel: And to Jesus the Mediator of the new covenant, and to the blood H●b. 12. 24. of sprinkling, that speaketh better things, then that of Abel. In that speech of the Apostle, there is an allusion made to the blood of Abel, and to the cry thereof: and he illustrates the cry of Christ's blood for us, by the cry of the blood of Abel against Cain, yet see the dissimilitude, as a reverend Author hath it, thus. 1. Abel was a Saint; The blood of a wicked man, if innocently shed, cries: if Abel had murdered Cain, cain's blood would have cried, and called upon God for justice against Abel; but Abel's blood cries according to the worth of the person, Precious in the sight of the Lord is the death of his Saints. Now if the blood of a Saint cry so, how much more the blood of the King of Saints? 2. Abel's blood cries from the ground, but Christ's blood is carried up to heaven. The cry of the blood of a Saint may come up to heaven, yet the blood itself doth not come up thither. 3. Add to this, the intercession of Christ himself, Christ by his own prayers seconds the cry of his blood; the blood of a man doth cry, though the man be dead, but Christ ever liveth to make intercession for his people. Quest. 18. vers. 11, 12. Why did the Lord pronounce against Cain only earthly punishments; as, ver. 11, 12? Because wicked men are not so greatly Resp. feared with the punishments of the life to come, as careful to avoid calamities for the present; and indeed herein man becomes like the beasts that perish, which are carried with an hurry to things present, and sensible. Quest. 19 vers. 13. Whether that saying of Cain be well translated. My punishment is greater than I can bear? Some say, it should be rendered, my sin Resp. is greater than can be forgiven; but the context seems to favour our translation, for in the following words, he speaks not of his sin, but of his punishment, vers. 14. Behold, thou hast driven me out this day from the face of the earth, and from thy face, etc. here sin is taken for the punishment of sin, as in several other places of Scripture. The greatness of cain's punishment will appear, if you compare it with adam's. 1. God did not curse Adam, but the earth was cursed for Adam's sake, but God says to Cain, vers. 11. And now thou art cursed from the earth. 2. That which is included in Adam's curse, viz. That though he should labour and sweat, yet he should have bread for it, In the sweat of thy face thou shalt eat thy bread; is denied to Cain: for, saith the Lord vers. 12. When thou tillest the ground, it shall not henceforth yield unto thee her strength. 3. Though Adam was expelled out of Paradise, yet there was a commodious place assigned him by God, where he and his family might reside, and till the earth; but the Lord says of Cain, that he should be a fugitive, and a vagabond on the earth, ver. 12. Oh have a care of blood. What hast thou Gen. 4.7. done? the voice of thy brother's blood crieth to mefrom the ground. God will give a tongue to the earth; speechless creatures shall speak, rather than blood shall be concealed. It is an excellent observation of a learned Author upon that text of Scripture, When he maketh inquisition for blood, he remembreth them; Saith he, doth not the Psal. 7.12. Lord make inquisition for all sin? Or is there any sin that God doth not inquire after? Surely no, but when it is said God makes inquisition for blood, it argues the greatness of that sin; We find not the like expression, about any other particular sin, in all the whole book of God: Though God makes inquisition for all sin, yet as if he would let all other sins past unsought, and uniquired after, it is said only of this sin, that he makes inquisition for it. Quest. 20. vers. 14. Cain says, From thy face I shall be hid, and yet the Psalmist saith, Psal. 139.7. Whither shall I go from thy Spirit, or whither shall I flee from thy presence? God is present every where in regard of Resp his essence, and therefore the Psalmist saith, Whither shall I flee from thy presence? We may run from God as our friend, but we cannot escape him, as an enemy: A man pursued in an Island, when he runs from one end to the other, runs from sea to sea: if you should flee from one end of the earth unto the other, you would run from God unto God, The meaning then of this phrase, I shall be hid from thy face, is this, I shall be deprived of communion with God in his Ordinances. Though Cain was a wicked man, yet he was taught by his parents, that there was no way of enjoying God in this world, but in and by his Ordinances; And he speaks this, not from a principle of love to God, or his Ordinances, but upon the account of education. Learn from hence, The condition of a person excommunicated, is very sad; Christ tells us, we cannot serve God, and Mammon; and therefore when we are cast outof God's service, we are said to be delivered into the hands of Satan : Hymeneus, and Alexander, excommunicated persons, are 1 Tim. 1. 20. said to be delivered up unto Satan. Learn also, If the casting out of the Church a particular member, though it be in order to cure and repentance, be so dreadful, what a black day would that be, when the Ordinances of Jesus Christ should as it were be excommunicated, and cast out of the Church of Christ! Quest. 21. vers. 14. Cain saith, It shall come to pass that, every one that findeth me, shall slay me; The question is, who those were whom Cain feared, that if they met him, they would slay him? Some think that Cain speaks this Resp. 1 merely upon the account of terrors of conscience; for say they, there were none but his Father, and Mother living, and was it likely they would be his executioners? and yet Cain imagines multitudes to meet him, and slay him: Every one that findeth me, shall slay me, Prov. 28.1. The wicked fleeth, when no man pursueth: only his own guilt pursues him, and makes him flee. But this opinion hath not the savour of truth in it, for Cain doth not only suppose a considerable number of persons to live at that time in the world, but God himself, as appears by what the Lord said unto Cain, vers. 15. Whosoever slayeth Cain, vengeance shall be taken on him seven fold. Some are of opinion, that this is to be expounded of the beasts, every one that findeth me shall slay me, that is, say they, I shall be torn in pieces, by every beast I meet. But this cannot be the meaning of the words, as appears by that which follows, for it is said, The Lord set a mark upon Cain, lest any finding him should kill him, which cannot with any show of reason, be applied to the beasts. Others hold, that Cain in these words had respect to those that should afterwards be borne. But neither can this be; for what needed there a present law, for those who as yet were not in being? Another sort are of opinion, that these words are to be applied to the Daughters of Adam and Eve: for that Adam had Daughters at that time, is more than probable, from that which follows; for it is said, Cain had a wife, (which must needs be his sister) and that she was come to years appears, because it is said, ver. 17. that Cain knew his wife. From the whole (I conceive) we may more than probably conclude, that Adam and Eve, at the time when Cain spoke these words, had many Sons, and Daughters, (although the Spirit of God doth not make mention of them, the History mainly referring to Cain and Abel.) And to me it seems very unlikely, that Adam and Eve should have no more children after Cain and Abel, till they came to years of discretion, when at the beginning we find, God did make especial provision for the increase of the world, as appears by Gods sparing cain's life, and his dispensation of his marriage with his sister. However we may take notice of the terrors of cain's conscience; for those that were in the world, were either his parents, brethren, sisters, or near kindred, and yet he crieth out, Every one that findeth me shall slay me. If it be such an intolerable burden for a man to read one page, or leaf of the book of conscience, as Cain the kill of his brother, how dreadful will it be to read the book of conscience, leaf, by leaf, from one end to the other at the day of judgement? The accuse of conscience, are one part of the punishment of the damned in Hell; when Dives desired that his brethren might not come into that place of torments, it is conceived by some, that it is not spoken from a principle of love to his brethren, for all natural affections cease in Hell; but from a principle of self-love, because their presence would tend to his further conviction, and be a means to increase his torment. Quest. 22. vers. 15. Why did the Lord so fare indulge Cain, that he would not permit him to suffer death, though guilty of murder? Some say, Credibile est antiquitus. gravium Resp 1 delictorum leves fuisse poenas, sed cùmeae progressu temporis contemnerentur, ventum ad mortem. If this could be cleared, it would be a strong argument for punishing theft with death. Propter hominum raritatem: Because of the scarcity of persons then living, that God might provide for the increase of the world, he spares Cain. Because there was then less fear of doing hurt by example. Malefactors are punished for others sake, as well as their own, that by their example, others may beware of committing the same crime, lest they bring upon themselves the same punishment. God would convince Cain, that he was in an error, when he said, Every one that findeth me shall slay me. God is not the God of confusion, A taxy, Levelling, 'Tis not for every one, for private persons, to act as Magistrates, in determining matters criminal, nor yet as executioners, in binding, or killing those that are worthy of bonds, or death. It is true, He that sheddeth man's blood, by man shall his blood be shed; by man, that is, not by every man; but by the Magistrate, saith Paul, speaking of the Magistrate, He is the Minister of God, a revenger to execute wrath upon him that Rom. 13.4 doth evil. Quest. 23. vers. 17. It is said, And Cain knew his wife, why is she not called his sister? There is no question, but Cain married Resp. his sister, but she is not so called, because God would not have this to be a standing rule; lest therefore any from hence for the future might take occasion to transgress the command, there is no mention made of cain's wife being his sister, but only Cain knew his wife. The truth is, Cain could not do otherwise; for being under a command to increase and multiply, and God creating but one man and one woman, viz. his father and mother, Marriage could not have been continued, nor mankind propagated, if he had not married his sister. But will necessity make a thing unlawful Object to be lawful? Yes, If that necessity be founded upon Resp the command of God, and not else, as in this case. Quest. 24. vers. 17 Why Cain builded a city? It may be for these reasons. Resp. 1. That if possible, he might evade the sentence God had pronounced against him, that he should be a runagate and a vagabond. 2. Securitatis ergo; that being in a strange place, he might secure himself from the wild beasts. 3. Ad sui defensionem; that he might be the better provided against any that should go about to slay him; for his conscience told him, that every one that met him would kill him. Quest. 25. vers. 17. How was it possible for Cain to build a city, for where had he bvilders, and labourers for the work, or how could he replenish it with multitudes of men, wherein Cities, and Commonwealths do principally consist? 'Tis likely that this city was not so magnificent, Resp. 1 and large, as those which were afterwards built, but suited to the number of persons then being in the world. That Adam had many Sons, and Daughters at that time, which the Scripture doth not mention. That these Sons and Daughters did begin to increase, and multiply. That Cain at the building of this City, had not only Enoch mentioned in the text, but many other Sons, and Daughters. That he calls the name of the City after the name of his son Enoch, not because he had no other children, but because he was his firstborn. That it is likely that Cain lived after the common age of those times, which was seven hundred years, especially if you consider the Lord did reserve him for an example unto life, and set a ma●ke on him, that no man by violence might take it away. It is probable that Cain built this City, in the four hundreth or five hundreth year of his age. We read concerning the children of Jacob, that they were six hundred thousand Exod. 11 37. men of war; Now these were enough to replenish a City, and why not cain's posterity? Quest. 26. vers. 17. How could cain's building of a City suit with that punishment that God had pronounced against him, that he should be a fugitive and a vagabond? 'Tis not expressed how long Cain should Resp. 1 be a fugitive, and a vagabond; Cain, and his family for some time might be in such a condition, and afterwards settle. Some distinguish between, a prediction or Prophecy, and a threat. A Prophecy, say they, is always fulfilled, but a threatening, such as this is, may be mitigated; and that it is in the power of him who pronounces it, to abate the severity thereof. Though he built a City, yet he continued an exile, banished from his father's house, his native country, from communion with the Church of God. Although this may seem at first to be contrary to what the Lord had denounced, yet doth it marvellously in truth agree with it. The stock of Adam increaseth, as well by Seth, as by Catn, and yet none of that family is said to build a City before the flood: And wherefore not? Because the Lord had given them the plenty of the earth, and was a stronger defence to them then the walls of any City: but Cain, who was departed from the presence of the Lord, was compelled to build a City for his defence: not for pleasure, but for security. Learn from hence, Worldly, and wicked men chief set their minds on worldly things. You may observe, (amongst others) two things concerning the sin of worldliness: 1. It is the sin of professors: what is the cry in the world? (I would there were not too much cause for it) it is true, they profess much, and hear Sermons, and would be accounted Saints, but are as gripping, as covetous, as earthly as others. 'Tis a thousand pities, that they that have heaven at their tongue's end, should have the earth at their finger's end. 2. As it is the sin of Professors, of them that pretend to holiness, so you read not in the Scripture of any truly holy, that are branded for this sin. Once Noah was overtaken with the love of Wine, never with the Love of the world; Lot was twice incestuous, never covetous; once David was besotted with the flesh, never bewitched with the world. Peter denied his Master, but it was not the love of the world, but the fear of the world that caused him to fall into that sin. Zaccheus had been a covetous person, but no sooner doth he take Christ by the hand, but the first thing he doth is to shake hands with covetousness, Half my goods, I give to the poor. Qest. 27. vers. 19 From this Scripture, where it is said, That Lamech taken unto him two wives, it may be demanded whether Polygamy was a sin in the time of the Law or not? This question hath more perplexities Resp. twining about it then at first I thought it might have: I shall give you the opinion of learned men concerning it. 1. Some conceive, that Polygamy, was not a sin in the time of the Law: the reasons they render are these: Because we find a Law made by God, as touching those who had more wives then Arg. 1 one, as in that text, If a man have two wives, one beloved, and another hated, and they have borne Deut. 21 15, 16. him children, both the beloved, and the hated, and if the first borne son be hers that was hated, than it shall be, when he maketh his sons to inherit that which he hath, that he may not make the son of the beloved firstborn, before the son of the hated, who is indeed the firstborn: Now if the Lord makes a Law concerning those who had more wives than one, how could it then be a sin? This is a non sequitur: we find Laws Resp. in Scripture concerning things sinful; as, If a man strive, and hurt a woman, so that her Ex 21.22, 23. fruit departed from her, and yet no mischief follow, he shall be surely punished, etc. And if any mischief follow, thou shalt give life for life; So concerning theft, He that stealeth a man, Exo. 21.16 and selleth him, he shall be surely put to death. So concerning the price of an harlot, Thou shalt not bring the hire of an whore, Deut. 23. 18. or the price of a dog into the house of the Lord thy God for any vow. Arg. 2 They urge those words of the Lord to David, Thus saith the Lord, I anointed thee 2 Sam. 12. 7, 8. King over Israel, and I delivered thee out of the hand of Saul; and I gave thee thy Master's house, and thy Master's wives into thy bosom; this the Lord reckons as one of the mercies, he had bestowed on David, and therefore it was not a sin. That phrase say some, I gave thy Masters Resp. wives into thy bosom, is not to be understood of Gods giving them in a way of marriage unto David, but of giving them into his power. To clear this, consider, 1. This phrase of giving into a man's bosom in Scripture doth not always signify a marriage-union; Render unto Psal 1 our neighbour sevenfold into their bosom. So in Esay, Your iniquities and the iniqui● of your fathers together, saith the Lord, which have burnt incense upon the mountains, and blasphemed me upon the Hills therefore will I measure their former work into their bosom. 2. David had married saul's Daughter Mi●hol, so that saul's wives were Mothers in Law to David; now you have an express Law, Thou shalt not uncover the Leu. 18. 15. nakedness of thy Daughter in Law. Now if a father ought not to uncover the nakedness of his Daughter in Law, then certainly a Son ought not to uncover the nakedness of his Mother in Law. 2. Others conceive that Polygamy was a sin, persuaded thereunto by these reasons. From the institution of marriage in Paradise, Argu. 1 Therefore shall a man leave his Father, and Mother, and shall cleave to his wife, and Gen. 2. 24. they shall be one flesh. 'Tis not said, they two shall be one fl●sh; Object. the word two is not found in the Hebrew text. Though it be not explicitly, yet 'tis Resp. implicitly in the text, and therefore see how our Saviour renders the words, when he urges them, Have ye not read, that he Mat: 19.4, 5. that made them at the beginning, made them male; and female, and said, For this cause shall a man leave Father, and Mother, and cleave to his wife, and they twain shall be one flesh? The word two, or twain, doth not Object. exclude plurality, as you may see in other Scriptures; At the mouth of two witnesses Deu. 17.6. or three witnesses, shall he that is worthy of death be put to death: So in Matthew saith Christ, Mat. 18. 19 If two of you shall agree on earth, as touching any thing that they shall ask, it shall be done for them of my Father which is in heaven. The word two, or twain, is taken in Resp. Scripture inclusively or exclusively: in those places urged it is taken inclusively, but here exclusively. By those words, two shall be one flesh, Object. is only noted unto us, the entire love that should be between man and wife: that a man should love his wife, as his own flesh; But this doth not exclude plurality of wives. A man may love his neighbour as himself, and yet may love many neighbours. There may be conjunctio animorum; many Resp. may be united in regard of their spirits, but in marriage there is not only conjunctio animorum, sed corporum: an union of spirits, but of bodies. God commends this unto us, as that Object. which is well pleasing to him, that an Husband should have but one wife, but he doth not command it. Neg. For, Matthew 19 5. The Resp. question was asked, Is it lawful for a man to put away his wife for every cause? Christ urges, in answer to this question, Gen. 2.24. Lamech primus Polygamus; Polygamy had Argu. 2 its rise from cain's wicked race; therefore likely sinful, and displeasing to God. 3. There is a third opinion, which I find some learned persons inclinable to close with, viz. That though Polygamy was a sin under the Law, that is to say, to Lamech and to the rest of cain's wicked progeny; yet it was not a sin to the Patriarches: and that though there was a law from the beginning, that one man should have but one wife, as, Gen. 2.24. yet as to the obligation of it, God gave a dispensation to the Patriarches. The reasons, that incline them to this opinion, are such as these. If there were a Law whereby plurality Argu. 1 of wives were forbidden, either it was known to the Patriarches, or not. If it were known to them, than they lived and died in a known sin without Repentance, as far as we can gather from the Scriptures. If any say it was not known to them, than this will follow, that holy men from one generation to another lived, and died in a gross and heinous sin, without having the least intimation of it from God, which will be hard to affirm? especially if you consider, how David, one of these holy men delighted in the Law of God, and that it was his meditation day and night. We do not read that any of the Prophets, Argu. 2 whom God sent on purpose to tell his people of their sins, gave them the least notice, concerning the sin of having more wives than one. Neither do ye read that Lat was reproved Object. for his incest. We may easily gather from the text, that Resp. it was known in those days, that that kind of incest was a sin; for else why did Lot's Daughters make their father drunk? and if Lot knew it to be a sin, we cannot from thence conclude the Patriarches knew Polygamy to be so. Jacob married two sisters, and yet we Object. do not read God reproved him for it. The hand of God was upon Jacob for a Resp. 1 considerable part of his life; you know his complaint, Few, and evil are the days of the years of my pilgrimage. A particular person possibly may commit a gross sin ignorantly, and die without the knowledge of it; but it is hard to say the same of the whole Church of God. If having more wives than one, were a sin to the Patriarches, than all their wives but one were harlots, and all their children almost base borne, which assertion sounds so harshly, that a man can take little pleasure in the entertaining of it. Thus I have given you the several judgements of learned men concerning this point; I shall now give you my own sense of it, (with submission to others) in several Propositions. 1. Prop. That we find not in the whole book of God, at least in express words, that God dispensed with his Law against plurality of wives, as to the Patriarches, and whether or no it can be proved by consequence, will appear afterwards. 2. Prap. That I conceive, there can no reason be rendered why the Lord should be pleased with the Patriarches having more wives than one; but the same may be urged à fortiori, why it should be so, from the beginning God created but one man and one woman, he could have created more, but it did not please him so to do. 3. Prop. That text in Malachi, is worthy our consideration in this case, where you have the Lord reproving his people thus. Because Mal. 2. 14 15, 16 the Lord hath been witness between thee, and the wife of thy youth against whom thou hast dealt treacherously, yet she is thy companion, and the wife of thy covenant. And did he not make one? Yet had he the residue of the spirit: and wherefore one? That he might seek a godly seed; therefore take heed to your spirit; and let none deal treacherously against the wife of his youth; for the Lord the God of Israel saith, he hateth putting away, etc. I know the Lord urges this against a man's putting away his wife, but mark from whence he takes his rise, viz. from the primitive institution of marriage: and God argues à fortiori; If the Lord was pleased, that one man should have but one wife at first, and made a law to that end and purpose; and if a man deals treacherously against his wife by marrying another, though he lives with them both, how treacherously hast thou dealt with the wife of thy youth, in putting her away from thee? you may be sure the Lord hates putting away. 4. Prop. That that text of Scripture, where God reckons it as a mercy, that he gave David 2 Sam. 12. 7, 8. his Master's wives into his bosom, must not so be expounded, as if it were a mercy in itself to have many wives, but in regard of the concomitants of it: I gave thee thy Master's wives into thy bosom, viz. I gave thee the Kingdom. For it was a custom among the Jews, when a King died, and another succeeded in his stead, for the successor to have the deceased Kings wives: which was the reason why Solomon was so exceedingly incensed against Adonijah, for moving to have Abishag to wife, because she accompanied David, as his wife, and it was the same, as if he should ask the Crown, and so by consequence was guilty of treason; for mark what Solomon saith, And King Solomon answered, and said unto his Mother, And 1 King 2. 22. why dost thou ask Abishag, the Shunamite for Adonijah? ask for him the Kingdom also. There were two reasons why Achitophel persuaded Absalon to lie with his father's wives on the house top, in the sight of all Israel. 1. That he might engage him into the commission of such a crime, that David neither in honour nor justice could pass by, and by consequence that himself and his party might not be brought to condign punishment, which might come to pass by a close between David and Absalon. 2. Because by this act he did virtually proclaim himself King to all Israel. And therefore by the way I crave leave to demur to the two answers given by learned men to this argument, urged formerly. For the first, 'tis true, this phrase of giving into a man's bosom, doth not always in Scripture signify a marriage-union, but for all that hath yet been said, it may signify so, if the phrase will bear it, and so it is in this case. For the second, Though the Law of God might be against marriage with Mothers in Law, yet this might lie hid to the Patriarches, it being only deducible by consequence, and not expressly interminis in the text. 5. Prop. That the holy Patriarches might live, and die in the continual practice of this sin, and yet be saved, because known sins require particular repentance; but if sins be unknown, or unconsidered, by reason that men are carried away with the sway of the times (as the Patriarches were) then a general repentance sufficeth as David, Who can understand his errors? cleans thou me from secret faults. Psa. 19.12. 6. Prop. That which is a gross sin under the Gospel, when God hath clearly revealed unto us his mind in this Case, might be a sin of a lesser size under the Law yea, even under the dispensation of the Gospel; that which was an Error of Infirmity in the time of the Apostles, at the first promulgation of it, viz. that the Messiah should not suffer death, is now, after a more full, and clear discovery of the mind of God, a most gross, and horrid blasphemy. 7. Prop. That although the holy Patriarches knew that there was such a Law, that a man should leave his father and mother, and cleave to his wife, and they shall be one flesh, yet it might not be clear that the sense and meaning of that Law, was that one man should have but one wife. 8. Prop. That Polygamy under the Law, being nothing near so heinous a sin, as Polygamy under the Gospel, the inconveniences following thereupon, were not so great then as those which would follow now, viz. disgrace, and reproach upon the persons committing this sin, and upon their seed. 9 Prop. That though having of many wives were a fault, yet it would be something an unsavoury speech to affirm, that Abraham, and the holy Patriarches were Adulterers; I conceive the Polygamy of the Fathers may be placed in the middle, between adultery and holy wedlock; they took not wives of a lewd mind, for the satisfying of their lust, but of a conscience not rightly informed in this point. 10. Prop. That upon a serious consideration of the premises I think it safest to join issue with those who hold, that even the Patriarches themselves sinned in having more wives than one. Learn from hence to detest that dangerous error of some sort of the Anabaptists, who hold plurality of wives under the Gospel. Though this assertion be so unsavoury, as that I verily believe it stinks in the nostrils of all those that hold Christ to be the Lord; yet because we live in such times when the Serpent casts out of his mouth water as a flood after the woman, that he might Rev. 12.15 cause her to be carried away of the flood; I shall endeavour to hold up your head above water by several considerations. 1. That all the actions of the holy Patriarches, though not blame-worthy, are not recorded by the Spirit of God for our imitation, but for other ends and purposes. 2. That unto the following of the example of any holy person, it is not enough that we do what he did, but we must do it upon the same grounds, and for the same ends as he did it. The Apostles did not imitate Elias, by calling down fire from heaven. 3. That in the Gospel, wherever our Lord Jesus, or his Apostles speak of marriage, mention is made but of one man and one woman. 4. That although, Ephes. 5. 22. Col. 3. 18. in those two places of Scripture mention be made of wives, yet there is also mention made of husbands, an ordinary eye may see, haec verba accipi per distributionem. 5. Our Saviour saith, Whosoever shall put away his wife, except it be for fornication, and shall marry another, committeth adultery: Mat. 19.9. Now if a man when he puts away his wife, and marries another commits adultery, then if he keeps his wife and marries another, he commits adultery. Our Saviour there speaks not of marrying Object. more wives than one, but of putting away those whom a man hath married. The same Argument that our Saviour Resp. urges against Divorce, or putting away of wives, the same may be urged against Polygamy: he that puts away his wife, and marries another, commits adultery: now thus it is in Polygamy in part, though not altogether; there is a kind of putting off the first wife, in marrying another: the wife hath not the same power over the husband that formerly she had, and so by consequence not the same interest in him. 6. It is said in Timothy, A Bishop must be blameless, the Husband of one wife; now we 1 Tim. 3 2. must not think that these words refer ad bigamiam successivam, as some phrase it; to the marriage of a second wife, after the decease of the first: for this kind of Polygamy is not blame-worthy, but the meaning is this, A Bishop must be blameless, the husband of one wife, viz. of one wife at one time. Polygamy is forbidden to Bishops, therefore Object. it is granted to other persons. This is a strange Consequence, as if a Resp. man should say, A Bishop must be sober, and of good behaviour, therefore another may be intemperate, etc. Besides all this, I might add, Polygamy is against that natural principle, or maxim, Quod tihi fieri non vis alteri ne feceris: Whatever you would others should do unto you, do ye unto them. 8. Against one main end of marriage, to avoid fornication; If a man had half as many wives as Solomon, I would know how the ends of marriage could be accomplished? Quest. 28. vers. 23. What may be the meaning of that speech of Lamech to his wives : I have slain a man to my wounding, and a young man to my hurt, if Cain shall be avenged sevenfold, truly Lamech seventy and sevenfold. Some conceive, that these words speak Lameches horror of conscience, and fear of judgement, for the murders he had committed, as if he should say, If God will be avenged on Cain, much more on me. But here is suppositum non supponendum: for it is not said God would be avenged on Cain, but on him who killed Cain. The Jews have a tradition, that Lamech was so exceedingly delighted in Hunting, that notwithstanding he was old, and blind,, yet taking Tub all-Cain a youth, along with him, engaged in that sport, and by the direction of Tuball-Cain, he, instead of his game, killed Cain: which he understanding afterwards, was very wroth, and in his fury killed Tuball-Cain. But this opinion hath more absurdities following it, then one. 1. 'Tis very unlikely Lamech being old, and blind would go on hunting. 2. That Tuball-Cain was killed, when a youth, being the text saith, he was an inventor of arts. 3. 'Tis not likely that Cain was wandering up and down in the woods at this time, having built a City, and his family very numerous. Others therefore more probably conceive, that Lameches speech noted his insolent contempt of God's judgements, and abuse of his patience towards Cain, Eccl. 8. 11. Because sentence against an evil work is not executed speedily, therefore the heart ●f the sons of men is fully set in them to do evil. The Scripture being silent who they were that were murdered by Lamech, it is our best way to be silent also. Notes on the fifth Chapter. Quest. 1. vers. 2. It is said, God created male and female, and Gen. 2. 5. blessed them, and called their name Adam; How is it then said, That Adam called his wife's name Eve? Eve was the woman's proper name, Adam was a name common to them both. Resp. Quest. 2. verse 3. Why is it not said that Adam begat Cain or Abel in his own likeness, as well as Seth? The opinions of the Learned are divers concerning this expression, he begat a son Resp. in his own likeness. 1. Some would have it expounded of the rational soul; as we may say of any other animal, that it begets a creature according to its likeness, when a creature of its own kind is begotten, and brought forth. But according to this exposition, Adam begat Cain and Abel, after his own likeness, as well as Seth: for who doubts but Cain and Abel were true men? 2. Some would have it expounded thus; he begat Seth in his own likeness, viz. a good man like himself, viz de imagine pietatis. But if so, why was not this said concerning Abel being a good man, as well as Seth? 3. Others therefore expound it rightly de privatione originalis justitiae, & corruption mentis; He begat a son in his own likeness, viz a sinful man like himself; Homo mortalis genuit mortalem, corruptus corruptum: A mortal man begat a mortal son, a corrupt man begat a corrupt son. God at first created man in his likeness, but afterwards man fallen begets a son in his own likeness, a sinful creature like himself. But this might be said of Cain, and Abel, as well as Seth: Object. It was not said of Abel, because he had no offspring; and corruption was to run in Resp. a blood We are all by nature the children of wrath. Nor of Cain, that it might appear, that the righteous seed are subject to original depravation, and defilement, as well as others: Holy persons do not beget children as Saints, and therefore their Saintship is not derived to their posterity, but their sin. Quest. 3. vers. 3. Whether the soul of man be generated by the Parents, or as the Learned phrase it, An anima sit ex traduce, vel per creationem? This question being full of perplexities, Resp. I shall deliver myself in several Propositions: 1. Prop. There is no creature the cause of itself, or the fountain of its own being. 2. Prop. That all effects, with reference to their causes, are not carried on after the same way or manner, v●z. Some effects are produced by the concourse of four causes, the efficient, material, formal, final; and thus are all corporeal substances. Some by the concourse of three causes; viz. efficient, material, and final: as for instance, formae accidentales, ut nigredo, & albedo, black and white produced by three causes. 1. The efficient who works it. 2. An end propounded in the working of it. 3. Some subject matter on which it must be wrought. And this we may observe, that these accidents depend rather on the material cause, than either efficient or final: they depend on the efficient, and final quoad fieri, as to their being, but on the material, both as to their being, and continuance in their being: white and black may continue efficient, & finali causâ sublatis: When the efficient, and final cause is removed; but this cannot be said of the subject matter whereon it is wrought. Another instance may be given in substantial forms, they (the soul of man being excepted) are produced by three causes, efficient, material, final; and this we may observe, there is a great deal of difference between the soul of a man, and the soul of a beast, respectu materiae: the soul of a brute can neither exist, nor act, viz sentire & appetere, sine materia sua, the soul of man is capable of both. Some effects again are produced by two causes, efficient, and final, thus are Angels, and rational souls. 3. Prop. That that phrase, that the Learned make very much use of, viz. Eductio formae è potentia materiae, is applicable to the form of a brute, but not to the form, or soul of a man. The form of a brute could not have had its being, but vi passiva materià; but the form or soul of a man, licèt in materiam inducitur, non tamen educitur è potentia materiae: God might (if he had pleased) have created rational souls, and these might have lived, and acted to his praise without the concurrence; or assistance of any material substance whatsoever. 4. Prop. That the Original of forms is in profundo, very latent and Mysterious. This was the reason, why the ancient Fathers differed so much in this point; Origen was of opinion that all souls were at first created together with the Angels; and afterwards put into bodies. Tertullian will have the soul ex traduce. Augustine leaveth this question undecided, neither dares he determine any thing: An eminently elegant, and learned, modern Author, tells us, that in this we may, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and that a modest hesitancy may be very lawful here. 5. Prop. That most of our Divines (with whom I humbly close) are of opinion, that the soul of man is by creation, not by traduction, or generation; their reasons are both rational, and scriptural. Rational grounds are these. If the soul be by propagation, it must Argu. 1 be one of these three ways, vel per multiplicationem, vel per divisionem substantiae ipsius animae, vel per generationem à semine aliquo: either by multiplication of the soul, or by division of the substance of the soul, or prolificâ virtute seminis. Not the first way; for, This action of multiplication, it must either be a natural, or a voluntary action; if it be a natural action, and not voluntary, how can it be, that a rational soul endowed with understanding and will, should multiply itself, neither knowingly, nor willingly? If it be a voluntary action, than the cause of barrenness will be seated in the will, because the soul will not multiply itself: If this were a truth, few rich men but would have more, and few poor men that would have so many children : Quomodo in Adulteris sequatur foetificatio, cùm eam maximè nollent? Not the second way, by division of the substance of the soul; for why should the rational soul be rather divisible than an Angel: when it is the common judgement of Philosophers, That spirits are indivisible, Omnis spiritus est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉?. Not the third way, Prolificâ virtute seminis, si in & cum semine gencretur anima, semen dici poterit ànimatum; si ità, anon anima rationalis erit mortalis, quia non sempere ffuso semine sequitur prolificatio? Nulla virtus activa agit ultra suum genus? Argu. 2 There is no agent can produce that which is of greater perfection, and of a more eeminent nature and kind than itself; thus the soul exceeds the body, therefore nothing material or corporeal can produce the soul. If it be objected, nothing material can produce such an effect, by its own natural power, or by the help and assistance of common providence, but by the special hand, and power of God: it will a mount to as much as, this assertion, anima fit per creationem. As the dissolution, or corruption of the Arg. 3 body dissolveth not the soul, neither doth the constitution or generation of the body give being to the soul: if the soul had its being from the body, it must decay with the body. As the soul cannot be destroyed by any Argu. 4 material or physical power, at least by the assistance of common providence: so neither can it be produced thereby: what is the reason why all the force on earth cannot reach the soul? Because it is of a spiritual substance: now it seems to be as repugnant to right reason, for a spiritual substance to be produced by any thing material, as to be destroyed thereby: Especially if you consider it is fare easier to destroy, than it is to build up: there is no such art required in demolishing, as there is in erecting of an edifice, those things which are long, and difficulty composed, and framed, are suddenly extinguished. scriptural grounds are these. The creation of Adam and Eve, God's breathing into their face the breath of life, is a Argu. 1 good probable argument at least. If it be objected, that this proves nothing, because it was necessary that the souls of Adam and Eve should be by creation, when there was nothing pre-existent, whereby they might be naturally propagated. Answer may be made, that if any thing material had necessarily been required to the being of the soul of a man, as to the souls of brutes, then as the souls of other creatures were concreated in and with the matter of which they were made, in the like manner, in all reason should God have dealt with the souls of men: but we find it otherwise▪ after the body was made, and the matter prepared, than the soul is infused. The soul of Jesus Christ was created, Arg. 2 and he was in all things like unto us, sin only excepted. If it be objected, that this was extraordinary, that Christ might not be tainted with sin. We may answer, Non magis difficile erat Spiritui sancto semen Josephi, quám virginis ab omni vitio purgare, etc. I suppose Christ was borne after an extraordinary way, rather upon the account of the malediction, that was pronounced against our first parents, in case of eating the forbidden fruit, that in the day they did eat thereof; they should die the death, Then upon the account of generation. Ecclesiastes 12.7. Then shall the dust return Argu. 3 to the earth whence it was, and the spirit shall return unto God who gave it: where you have the essential parts of man, his body, and his soul compared one with another. The body that was compacted of dust, and it returns to the dust from whence it was; the soul created by God, and that returns to God that gave it. When the Spirit of God speaks of the body, he makes mention of the material cause; but when of the soul, only of the efficient: and the word gave it is emp●haticall, and spoken by way of eminency, for God gave the body, as well as the soul. Heb. 11.9. Furthermore, we have had fathers of our flesh, which corrected us, and we Argu. 4 gave them reverence; shall we not much rather be in subjection to the Father of spirits? It appears by the Antithesis the Spirit of God makes between fathers of flesh, and Father of spirits, that we receive our body from our parents, but our soul from God, he is the Father of spirits. Now mark, how the Apostle argues, If to those from whom we receive our worse part, we give reverence, haw much rather should we be in subjection to the Father of spirits? It is worthy our consideration, that God by a peculiar title, is called the Father of spirits: and herein he is opposed to the fathers of the flesh. Now if the soul be by traduction, those that are the fathers of the flesh would also be the fathers of the spirits, neither would God by this title be distinguished from others. The Objections made against this assertion are such as these. Gen. 2. 2. On the seventh day God ended his work which he had made, and he rested on Obje. 1 the seventh day from all his work which he had made. This Scripture must be understood of the works of creation, therefore the souls of men, and women are not now created. God after the sixth day ceased from the Resp. creation of new species, not from the creation of new individuals: Now the rational souls that are now created by God, non specie, sed numero differunt, differ not in kind, but in number from the soul of Adam, which was at first created. Though God ceased from the work of creation in regard of species, yet not in regard of individuals. Gen. 46.26. All the souls that came with Obje. 2 Jacob into Egypt, which came out of his loins besides jacob's sons wives, all the souls were threescore and six: souls coming out of jacob's loins, is the same with this, that the soul of man is by generation. The soul here is put by a synecdoche, for Resp. the totum compositum, for the whole man. Now though the soul may not be said to be generated, yet the totum compositum, or the man may, as hereafter shall be demonstrated. If the soul of man be not produced by generation, than man is in a worse condition Obje. 3 then a plant, or a brute, which can and do beget souls suitable to their kind, viz. animam vegetativam, & sensitivam. Man is in a better condition than a brute, even in regard of generation, because by Resp. that very act, Nobilissima forma unitur cum materia. That which is urged advances the condition of man, and not lours or debases it; we may observe the less use God makes of second causes in the carrying on of any work, the more excellent that work is, viz. Adam and Eve exceeded their posterity in soul and bodily perfections: the body of Christ, that was form in an extraordinary way by the Spirit of God, was of a finer make, and a more excellent composure than the body of any man or woman in the world, and this may be the reason which made his torments on the cross tightly painful. It is true, we read of some, that were rolled in barrels stuck with nails, and of others, whose flesh was plucked off with hot iron pinchers, and of others that have been broiled on a Gridiron; their deaths might be more harsh, and severe in themselves considered, than the death of Christ, and yet Christ might suffer as much, or more bodily pain, than they: Accord to the rules of Philosophy we say, That the nature, and quality, and measure of pains, must be taken not so much from the force or violence of the agent, as from the condition and temper of the patiented; the fire hath not the same operation upon Gold, as it hath upon Lead. The lead suffers a great deal more from the fire, than the gold. If a man should deal blows with an even hand, on a sound body and on a sickly crazy body, their pain would be, unequal, though the blows were equal: now to our purpose, without question, the body of Christ was soft, and tender. Aristotle hath this rule, Quò complexio nobilior, mensque dexterior, eò mollior, ac tenerior solet esie caro: The more noble the complexion, and the more dextrous the mind, the more soft, and tender the body: The body of Christ was of a most excellent temperament: Quae fiunt per miraculum excellentiora sunt, quám quae fiunt per naturam; Those things that are done by miracle, are more excellent, than those things that are done by natural causes; viz. the wine that Christ made at a marriage in Cana of Galilee, and the body of Christ. If God creates the soul of all those, that are Object. begotten then he concurres with whoremongers, and adulterers in the act of generation: Nam fornicariis, & adulterinis conceptibus animas create, & largitur, quod videtur absurdum. A learned Author answers a like case to Resp. this elegantly, God is not the author of sin, and yet there is concurrence of divine providence about sinon: there is a concurrence of God to a sinful action, yet not to the sinfulness of an action; to the action, though not to the action as sinful; To lift a hand up against a child of God for righteousness sake, is a sinful action, yet a man could not do it without the common assistance of God's providence; for in him we live, and move, and have our being; the strength of a wicked man's hand, while he sins is from the Lord, yet the Lord doth not strengthen his hand to sin. The sinner hath natural help from God, but he hath not moral help from God: suppose a Musician should touch, or play upon a Lute, that is out of tune, his touching the Lute is an artificial act; but the sounding of it, comes from the nature of the instrument; the sound simply considered is from the hand of him that plays upon it; but that it sounds, untuneably is because it is out of tune. The Lord by natural assistance puts the hearts and hands of wicked men into motion, but that they move irregularly, that they make such harsh music, that there is such discord in their actions, is from the disorder, and untunablenesse of their own spirits. To eat was a natural act in our first parents, this was from God, but to eat against the command, was a moral act, and this was from man; so in this case, to beget children is a natural act, and this is from God, but to act the adulterer or fornicator in it; is a sinful act, and this is from man. Quest. 4. vers. 3. How it can be said, that Adam begat a son in his likeness, anim a hominis est homo, the soul of a man is the man, and therefore if the soul be not generated, how can the man be said to be generated? To this question learned men answer several Resp. ways. 1. Some say, one man may be said to beget another quia in generatione suppedit at materiam ex qua fit homo, but this cannot consist with Principles of Reason: For, 1. Then it would follow, that the body of man was only generated, and not the man 2. It is one thing to afford a Carver matter of which he may make a statue, and another thing to frame it. 3. To beget a man, is tribuere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 esse homini, To give being to a man; now a man doth not consist of soul alone, or body alone, but of body, and soul united. 2. Others say, one man may be said to beget another, because the vegetative and sensitive powers of the soul are from man, though the intellectual be from God. But this neither doth not savour like Resp. truth, because according to this opinion one man could not be said to beget another, sed hoc vivens, et hoc animal. 3. Others more probably say that one man may be said to beget another, though the soul be created by God, quia ab homine generante sit ipsa actio, quâ anima rationalis substantialiter corpori unitur. Because in generation, the rational soul is substantially united to the body. Quid enim est aliud producere hominem, quàm efficere ut existat homo, seu ens constans exanima, et corpore. Res est per formam. Object. Est per formam potiùs quàm per materiam. Resp. But if God create the soul, and infuse it Object. into the body, the uniting of soul and body is rather to be attributed to God then to man. When God infuses the soul into the Resp. body, the soul (I mean so far as concerns that art) is united to the body, non substantialiter, sed localiter. It is not to be denied, but in the same instant, wherein the soul is locally present with the body, it is substantially united to the body: yet these two differ one from the other: an Angel, when it assumes a body, is locally present with that body it assumes, and yet is not substantially united to it, ut forma materiae, so as to be a part of the Angel, as the soul is a part of man. Quest. 5. verse 3. Whether this Doctrine of the creation of the soul, may consist with the doctrine of Original sin? Affirmatively we may answer, as I suppose, Resp. safely, though this was that which made Augustine to demur about it: He was very enclinable to the doctrine of the soul's creation, if it could consist with Original guilt. The main Objection against the doctrine Obje. 1 of the soul's creation with reference to Original sin, is this. If the soul of man be by creation, it is either created pure or impure. Not impure, for so God would be the author of sin. Not pure, for than it will follow, that it either remains pure after its union with the body, which nullifies the doctrine of Original sin, or else that the soul may be infected by the body, corpore infici posse spiritum, which is equally absurd. That consequence is to be denied, viz. Resp. 1 if the soul of man be by creation, it is created impure, and it is like such a consequence as this, If God creates the soul, create risibilem, he creates it in a capacity to laugh: Now a weak eye will see the absurdity of such a consequence, because risibility is compatible to the whole man consisting of body and soul; in like manner, Original defilement is not compatible to the soul any otherwise, then as it is united to the body, and is altera pars constituens composi●um. So then, though the soul be created by God, and that it be tainted with sin, immediately after its creation, and infusion into the body, yet it will not follow God created an impure soul; for, 1. The soul as created by God, is free from sinful defilement. 2. The soul immediately upon its union with the body, is corrupted, and infected. 3. That this corruption and defilement, (so fare as concerns the creation of the soul, is per accidens) though in regard of God's ordination it admits of another consideration. 4. That which is compatible to the creature per accidens, considered as a sin of Adam, and not as a creature, cannot be charged upon the Creator under that notion considered; because this is a perplexed case, I shall endeavour to illustrate it. A Parent runs in debt, he dies the debt, by the Laws and constitutions of this Nation; is transmitted to the heir now though God may be said to be the Creator of the soul of the debtor, yet not in the least the author of the debt, because this man is indebted per accidens, and by virtue of his parents not by virtue of God's creation. That consequence is to be taken into consideration, if the soul be created by God, than it is infected by the body, and then we must affirm, corpore infici posse spiritum, which is an absurdity; for, 1. Though the truth of this axiom be taken for granted, that Corpus non potest agere in spiritum, yet I conceive we may demur to it. For though it should be assented unto, that this could not be done by the power of nature, yet it may be done by the efficacy and power of divine ordination. Especially if we consider, what a strict union there is between the soul and the body, and that according to the various disposition, and affection of the body, the soul also is variously affected, and disposed: We find by experience, that children resemble their parents not only in their countenance, and the outward lineaments of their body, but in their manners, and inward habiliments of their mind. We find, that the soul in a great measure follows the temper of the body, and that the spirits, humours, organs of the body being vitiated and disordered, there follows upon this frenzy, Melancholy, passion, and the like. The Learned say, Potentia materiae est duplex. 1. Naturalis, quae educibilis est in actum vi alicujus agentis naturalis: There is a natural power in that which that material or corporeal which is educible into act, by virtue of a natural agent; that is to say, wood hath a natural power to receive heat, viz. vi naturalis agentis scilicet ignis. 2. Obedientialis, an obediential power, which is educible into act by virtue of a superior agent; this wood or stone hath an obediential power to be form into astatue, for this is not effected by a natural agent (which doth necessariò agere; but by virtue of an Artist: such a power also hath the soul to receive spiritual gifts, the supernatural gifts of the Spirit, as faith, hope, etc. We say the work of conversion is possibile naturae, though impossibile naturâ; possible to nature, though impossible to be wrought by a natural power. Obediential power of a subject to receive a new form, puts not any causal power in the thing or matter to be changed, all such power is without, viz. in the efficient: there is only a power of reception in the thing or matter, not a power of causality. Now we may take into consideration whether vi superioris agentis, corpus may not agere in spiritum. To this, I might add the consideration of the fire of hell (which, for aught I can learn, may be material, and yet can t●rment spirits) as calor naturalis hath two properties, 1. Calefacere, to make warm, and this it acts of itself. 2. Alimentum in debitas partes distribuere, To convey nourishment into the several parts of the body, and this it acts as an instrument of the soul; so Hel-fire may be considered in its self, and so it burns bodies, or as an instrument of divine wrath, and so it torments spirits. 2. Be it granted, that the soul is created pure by God, and that it cannot be tainted by the body, yet it may be polluted ratione suppositi, by God's ordination, and appointment, as it is the soul of a man, son and heir of corrupt Adam. If you ask me, Supposing this be taken for granted, that we are defiled upon the account of divine ordination, as a punishment inflicted by God on man, for his apostasy, by what instrument or second cause, this is effected, or brought to pass. I answer, that as there is nothing more secret than the forming of the child in the womb, the union of the soul with the body, and the manner how it is united thereunto: so this also must needs be a secret, by he mediation of what instrument, or second cause man comes to be defiled. There are also other Objections urged against the doctrine of the creation of the soul. It seems not to suit with the justice, and Obj. 2 goodness of God, to shut up a pure, and innocent soul into a stinking prison, and to thrust it as it were into abridewell, that it might be corrupted there. The consequence is to be denied, for he Resp. 1 may be said to act unjustly, that acts contrary to what he is bound to do according to principles of justice: but God is not bound to infuse the souls of the sons of Adam, who sinned in Adam, and merited thereby eternal death into pure bodies: But rather the contrary, according to the curse, In the day thou eatest thereof, thou shalt die the death. We say that God doth infuse a pure soul into an impure body, as the phrase may vulgarly be taken, for that would imply that our souls, before they were united to our bodies, were pure, which suits not with our principles formerly mentioned. Causa causae, est etiam causa causat●: Obj. 3 The cause of the cause is also the cause of that which is caused by that cause, viz. if God be the cause of the union of the soul with the body, therefore he is the cause of that sin that is occasioned by that union. This rule is to be understood de causis Resp. pierce, not the causis per accidens, viz. God is the cause of his divine Law, the Law is the cause of sin per accidens: as the Apostle, I was alive without the Law once; but when the Commandment came, sin revived, and I Rom. 8.9. died. Yet no man will from thence conclude, that God was the cause of sin. How can Original sin be propagated, Obj. 4 and not the soul? Non potest accidens traduci sine subjecto. Accidents do frequently transire à subjecto Resp. 1 in subjectum, non transeunte subjecto, as for instance, heresy is propaged in these days, and derived from one to another, but so is not the soul which is the subject of these errors. The same numerical accident, cannot transire à subjecto in subjectum; but so may the same in kind, as appears in the former instance. Quest. 5. vers. 4. According to what space of time, the years of the Patriarches were measured? The great age of the Patriarches hath Resp. inclined some to believe, that their years did not contain the same space of time, with those after the flood, and with ours to this day. Indeed we read of two periods of time especially, by the ancients called years. 1. There was annus solaris, or that which they called their solar year: which was the same with ours, and contained. 12. months: Now this year was called solaris, because it was measured by the Sun's passing through the Zodiac. 2. There was annus lunaris, or that which they call their lunar years: the same with our month or thereabouts: now this was called Lunaris, because it is measured by the Moons passing through the Zodiac. Some think that the years of the Patriarches were Lunar years, The days of Adam were eight hundred years, that is, say Gen. 5.4. they, eight hundred months, etc. Now this cannot in any case be allowed, for these reasons. 1. Enoch begat children at 65. years of age, verse 21. of this Chapter; now how could this be, if he lived but so many months? 2. Metheuselah lived 969 years, but if you cast up these by months, you will find that in our days, some might be said to live longer than Methuselah. 3. Abraham is said to live 175. years, Gen. 25.7. and in the next verse it is said that Abraham gave up the ghost, and died in a good old age, an old man and full of years. How could this also be said, if he lived but so many months?. Quest. 6. verse 4. Whether in any sense it may be said, that Adam was the longest liver amongst the Patriarches? Affir. Vritually, though not formally, Adam Resp. was created in a perfect state of body, apt for generation, which probably then was not under 60 years; for none of the Patriarches begat children under that age: Now add 60 years unto the time that Adam lived, and you will find he lived longer than Methuselah. Quest. 7. vers. 4. What account may be given of the long lives of the Patriarches? For the right understanding of this consider, Resp. 1. That since Moses time, who was borne in the year of the world 2434. when the world was well peopled, and necessary sciences depending upon observation perfected, the length of man's age hath little or nothing abated, as appears by that famous testimony of Moses himself, Psal. 90. 10. 2. That in all times since Moses we shall find some that have exceeded the number of years, accounted the utmost period of man's life; as Joshua, Chap. 24.29. 3. That reasons both natural and moral are given by the learned, why the Patriarches lived, by many years, longer than those who succeeded them in after-ages, viz. The first reason is, the feeding of the infant with the milk of a strange breast. Now because this is grown into fashion in these licentious, and corrupt days, and unnatural curiosity hath taught all women but the beggar, to find out nurses for their children, which only necessity should allow: let it not seem a digression if I propound some Queries concerning this practice. 1. Quaere. Whether God hath not given breasts to women, for this very end, and purpose that they might feed, and nourish their children? 2. Quaere. Whether this be not clearly demonstrated, by the milk flowing into the breasts immediately after the child is borne, and a great part of the parents meat being converted into that substance? 3. Quaere. Whether putting out of children to nurse, be not the occasion of unnatural affection, both in the Mother to the child, and the child to the Mother. 4. Quaere. Whether God hath not taught us by his dispensations to other creatures that the Mother's milk, is most kindly and natural to the child; we see other things are nourished by the same of which they are bred: the earth yields plants and nourishes them, the trees bring forth fruit, and yield sap unto them: and the same also may be said of Brutes. 5. Quaere. Whether such children as are nursed by the mother do not usually thrive best? 6. Quaere. Whether parents that might have nursed their own children and will not, be not accessary to the death of those that are cast away by the nurse's negligence? 7. Quaere. Whether this may not be a great cause of bodily distempers in the parents, the drawing of the breast, (if moderation be observed) having a rational tendency toward the preservation of Health? 8. Quaere. Whether strange milk may not be a cause of distempers in the child: for as Contraria contrariis curantur, so similia similibus alunter, and whether the blood which was first the fabricator, should not be the altor when turned into milk? 9 Quaere Whether the milk of the nurse hath not a great influence upon the body of the child? The learned tell us, that take a kid, and let it suck an ewe, the hair of it will become like unto wool: and take a Lamb and let it suck a goat, the wool of it will become like goat's hair we ourselves find a difference in the flesh of creatures according to the coarseness, or fineness of that food with which they are brought up. 10. Quaere. Whether the soul following in some measure the temper of the body, the milk of the nurse may not have some influence upon the manners, and disposition of the child? Some give us this reason, why Tiberius' caesar was a drunkard, because he sucked a drunken nurse: and whether in this the parents may not be the occasion of the drunkenness and excesses of their children? 11. Quaere. Whether when God pronounces it, as a curse to have dry breasts, it be not an unworthy piece of ingratitude, for parenrs, when God gives them nourishment for their child, not to account it worthy of their acceptance? And whether to turn the back upon any courtesy, would not be accounted a piece of incivility among the Heathens themselves in their deal one with another? 12. Quere. Whether when God provides proper nourishment for a child to be ministered by the breast of the parent, and refused, this act doth not interpretatively charge God with folly; and whether in such a case the parent doth not set up his, or her wisdom above Gods? 13. Quaere. Whether Sarah might not have pleaded as much and more, than the Gallants of our age, for putting out her child to nurse, being the wife of an honourable person, and of a great age? 14. Quaere. Whether although we read of nurses in the Scripture, it can be made out, that any good woman put forth her child, when she was able to nurse it herself? A second reason, why our lives are shortened in regard of our ancestors, is hasty marriages: while nature is yet green, and growing, we rend from her, and replant her branches, while herself hath not yet any root sufficient to maintain her own top. The use of much physic, and little exercise, The pressing of nature with weighty burdens, and when we find her strength defective, the help of strong waters, hot spices, and provoking sauces, which ordinarily used impairs our health, and shortens our days That which may for the present cheer, and exhilarate the spirits, may be an enemy to long life. Hence it is, that the Highlanders in Scotland, and the wild Irish commonly live longer than those of a softer education, and more tender bringing up. Seneca, Multos morbos multa fercula fecerunt; Variety of dainty dishes hath bred variety of diseases: A man may die wirh cordials, and fire nature out of its place. Besides this which hath been said, I suppose there may be two main reasons given of the long lives of the Patriarches. 1. Propagation of posterety. 2. Promotion of piety; for at that time the Church having not the Scriptures, but being guided by extraordinary revelations from God, lest the worship of God might be brought into contempt, by posterity, the lives of Holy men were of long continuance, which might be an expedient to enforce religion on those who succeeded. Let the consideration of the frailty of our bodies teach us to consult for the good of our immortal souls. We may observe many times it so falls out, that our rational life is best, when our vegetative is worst; and, we begin to grow in wisdom, when we cease to grow in strength. As it is with the rational life, so it should be with the spiritual: when the life of the flesh is ready to die, the spiritual life should have so much the more spirit, and vigour. Quest. 8. V 24. It is said in this verse, that Enoch was not, for God took him: now the question here may be, whether Enoch was translated in soul and body, or whether in soul only & c? Some think that Enoch was translated Resp. in soul only, and not in body; and they say, he died in the translation, so as his soul only was taken up to heaven, and his body slept in the earth. I shall propound their arguments, and give you the answers rendered thereunto. No mortal body unglorified can enter Argu. 1 into heaven: But there is no mention of his glorification Ergo. It is a slender kind of arguing, to say, that Resp. 1 a thing is not scriptural, because it is not expressly mentioned in the Scripture. The glorification of his body is plainly implied, though not expressed; for it is said, he was translated, that he should not see death. Heb. 11.5. Now if his body saw not death, it was made immortal, which is a special part of glorification. If the bodies of Enoch and Elias were translated Argu. 2 into heaven, than it will follow that some ascended into heaven, before Christ ascended thither: But this seems not to be allowed; for heaven to us (as Paradise to Adam) was shut up, till Christ opened it by hsme rits. We readily grant, that the opening of Resp. 1 heaven, the celestial Paradise, is to be ascribed to the merits of Christ. We confidently deny, that heaven was then only opened, when Christ actually suffered or ascended up into heaven: and we cannot but peremptorily assert, that the force, and efficacy of the merits of Christ extended to Old Testament-Saints, long before Christ's coming in the flesh; for the Lord Jesus was a Lamb slain from the foundation of the world; Christ the same yesterday, to day, and for ever; and our Fathers under Old Testament-dispensations, eaten the same spiritual meat, and drank the same spiritual drink, as we do under the Gospel, viz. the body of Christ crucified, and his blood shed for the remission of sins: and these things though they were future to hope, yet they were present to faith, which is the Substance of things hoped for, and the evidence of things not seen. From, Joh. 3.13. And no man hath ascended Arg. 3 up to heaven but he that came down from heaven, even the Son of man, which is in heaven. By which words (say some) is signified that no man bodily ascended into heaven, until the time of Christ's ascension. This place is to be expounded Metaphorically: Resp. No man hath ascended into heaven, so as to know the secrets of the Almighty, and to lie in the bosom of the Father, but only Christ; and indeed the context gives great light to this Exposition; for the Lord Jesus would by this convince Nicodemus, that he was more able to teach him heavenly mysteries, than all the Doctors among the Jews: as you may perceive, by vers. 11. and 12. Verily I say unto thee, We speak that we do know, and ●estifie that we have seen●, etc. And besides, Prov. 30. 4. Ascending up into heaven is made all one with the knowing of holy things. From, Heb. 6.20. Where Christ is called Arg. 4 the forerunner. And Christ saith, John 14. I go to prepare a place for you. Therefore before Christ's death, and ascension a place was not prepared. Christ might be called a forerunner Resp. 1 in respect of those who died after his ascension. Christ might be called the forerunner of his Saints under the Old Testament, in regard of the efficacy of his merits. That a place was prepared for Old Testament-Saints by Christ, but with respect to his future sufferings, and merits, and therefore though a place might be said to be prepared for Enoch, and Elias, yet it was necessary Christ should die, and Christ should ascend. From, Col. 1.15. where Christ is called Arg. 5 the firstborn of every creature; and, verse 18. in all things to have the preeminence; and, Rom. 8.29. he is called the firstborn among many brethren. The primogeniture of Christ doth not Resp. consist in this, that no man, either in regard of body or soul, or both, ascended into heaven before Christ's coming in the flesh; but in this, that no man hath, nor shall ever come thither, but by the virtue, and efficacy of his merits; As Christ is called the first-fruits of them that sleep, not because none arose 1 Cor. 15. ●0. before Jesus Christ, but because he alone arose by his own power, and is the cause of the resurrection of all those that have or shall arise unto glory: s● here, Christ alone ascended into heaven by his own power, and is the cause of the ascension of his people unto glory. To whom be glory for ever, Amen. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, FINIS Directions FOR The right understanding Of the SCRIPTURES. 1. Rule THere are tropes or figurative expressions which are made use of by the Spirit of God in the Scriptures, which if not war●ly observed, will occasion a misunderstanding of the text: The Scriptures are adorned with various kinds of Elegancies, and Rhetorical expressions, demulcere animos legentis: Amongst many others, I shall instance in two. 1. The figure, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a figure, whereby one thing is signified by two several Noun substantives; As, The Lord will create upon every dwelling place of Mount Zion, and upon her assemblies, a cloud a●d smoke by day: viz. a smoky cloud. Isa. 4. 5 So, I indeed baptise you with water unto repentance, but he that cometh after me, is Mat. 3.11 mightier than I, whose shoes I am not worthy to bear, he shall baptise you with the Holy Ghost, and with fire, viz. with the holy Ghost, as with fire. Sad consequences may follow upon the literal Interpretation of this Scripture. I have read that the Abyseni took this text literally and when they baptised their children, they poured water upon them, and then marked them with an hot iron. 2. The figure, called Ironia, whereby we speak one thing, and mean another, but signify our meaning, either by our gesture, or manner of speaking; this manner of speech, though it be often abused unto sin, as in deriding and scorning our brethren, yet is in itself lawful, if rightly used; and of this we have example in the Scriptures. Such a speech was that of Michaiah to wicked Ahab, Go up and prosper. If this figure were not 1 King. 22. 15 observed, we might question the truth of this Scripture, for Ahab did not prosper, neither was Ramoth-Gilead given into his, hand. Such a speech was that of Elias in deriding the folly of Baal's Priests, Crya aloud, for he is a God, either he is talking, or 1 King. 18. 27 he is pursuing, or he is in a journey, or peradventure he sleepeth, and must be awaked. Such was Paul's speech, For what is it wherein ye were inferior to other Churches, except 2 Cor. 12. 13 it be that I myself was not burdensome to you? forgive me this wrong, viz. all the wrong I did you, was this: whereas I might have required maintenance from you, I wrought with my hands, and maintained myself, pray forgive me this wrong. 2. Rule The proper Idioms of speech which are made use of by the Spirit of God in the holy Languages Hebrew and Greek, are heedfully to be observed. There is not a Language, but hath some phrases peculiar, and proper to itself. He would be laughed at, by all those that pretend but to a little skill in Learning, that would go about the translation of Cicero, or Virgil word for word into English, and the reason is, because English hath some phrases proper to itself, the Latin hath some phrases proper to itself: to give you instances proper for this Rule. The Pharisee said, I fast twice in the week, Luke 18. 12, In the Original it is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I fast twice in the Sabbath; yet it is not translated so, because Sabbath amongst us, is a word propriate to the Lordsday. So in another place : If they come from market, (speaking of the Pharisees) except they w●sh, they eat Mare 7. 4. not. And many other things there be, which they have received to hold, as the washing of cups and pots, etc. In the Original the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Baptism of pot●s, but we translate it not so, because Baptism amongst us, is a word propriate to a Sacrament. So we read, When Jesus wos borne in Bethelem of ●udea in the days of H●rod Mat. 2. 1. the King, behold, there came wise men from the East to Jerusalem. The wise men came from the East. In the Original it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but we translate it not Magicians, because amongst us, it is a word propriate to sorcerers. 3. Rule We are not only to mind that which is written, but the mind of the writer. As for instance, Paul saith; When it pleased God, who separated me from my Mother's womb, Gal. 1.15. 16.17. and called me by his grace, to reveal his Son in me, that I might preach him among the heathen; immediately I conferred not with flesh and blood; neither went I up to Jerusalem, to them which were Apostles before me, etc. These words, if you observe not the scope, and aim of him that writ them, may seem to savour of arrogance, that Paul should not in a business of so great concernment, confer with them that were Apostles before him: and therefore Paul's design herein is to teach us, that when a truth is clearly revealed to us by God, we are not to dispute, to consult with flesh and blood, whether we shall close with it, or not. And truly we must observe this, as well in what men do, as in what men writ or speak: The Physician cuts the body, the thief cuts the body, yet we make a difference between what the Physician doth, and what the thief doth, because their aim is not the same. Hence also is that Axiom, used amongst Politics: The reason and equity of a Law, should rather be observed then the letter. There is in Laws, an equitable, and a literal sense; the Law taken abstract from its original reason, and end, is a shell without a kernel, a shadow without a substance, and a body without a soul; nor need this equity be expressed in the law, being so naturally employed, and supposed in all laws. As when the Militia of an Army is committed to a General, it is not with any express condition, that he should not turn the mouths of his Cannons against his own soldiers, for that is naturally and necessarily implied, and therefore needless to be expressed, insomuch as if he did attempt or command such a thing against the nature of his trust and place; it did ipso facto estate the Army in a right of disobedience; except we think, that obedience binds men to cut their own throats. 4. Rule The knowledge of the original Languages is of great use for the understanding of the Scriptures. I grant our Saviour chose unlearned men for his Disciples, but he made them learned before he made use of them. Now that which they had by extraordinary revelation, must be supplied to us by education, for miracles are ceased; and therefore Paul gives in charge to Timothy, Till I come give attendance to reading. 1 Tim. 4. 13, 15. And ver. 15. Meditate on these things, that thy profiting may appear to all. And here I would observe, that though some of those whom Christ called were unlearned yet others were learned; as, Paul, Nathaniel, Nicodemus. If the most of those whom Christ called had been learned, the world would have said he had made choice of them for their wisdom; if none of those whom Christ called had been learned, the world would have said, they had been deceived, out of their weakness, and ignorance. It cannot be denied, but that there are some Sermons preached, that have more learning in them, than divinity: Saint Augustine bewailed this as the vanity of his youth, that he had framed discourses, ut placerent magis quam ut docerent, to please rather than to profit. Humane learning is to be used in exercises, non ut esculenta, sed ut condimenta, not as meat, but as sauce. A man would be loath to have sauce only brought him for his dinner. Learning beautifies, and adorns a Sermon, as ●ace sets out a garment; yet we would not be willing to have a garment altogether of lace. Learning may be abused, but certainly there is a very good use to be made of it, by the Ministers of the Gospel; some say, God in Scripture hath not appointed Universities: grant we this, no more hath God expressly appointed Schools, to teach children to read: and indeed what need was there, when God had commanded us to search the Scriptures. Qui vult finem, vult media. Translations are excellent helps (and blessed be the Name of the great Jehovah, that we have the benefit of them) yet the Learned will tell you in regard of the Emphasis, and fullness of the Original, they may say as the Queen of Sheb●; that which she heard was nothing to the glory of that which she ●aw. I myself (though I do not pretend to be in the number of those above mentioned) falling into discourse with one accounted eminent for konwledge in Religion, but He●erdox in judgement, conferring with him concerning the work of soul-humbling, and urging that text, Come unto me all ye that are weary▪ & heavy-laden, etc. He told ●e that coming to Christ was before weary and heavy-laden; Whereas if he had read but his Grammar, he might have known that though coming to Christ, go before being weary and heavy-laden, in order of words; yet weary and heavy-laden, go in construction, and in order of sense. So it is said there of the Gentiles, that As Act. 13: 48 many as were or dained to eternal life, believed. Some tell us, the words should be rendered thus, As many as were addicted to eternal life, believed, viz. as many as were addicted, and disposed heaven-ward afterwards believed; whereas the words in the Original run thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, And they believed, as many of them as were ordained to eternal life; that word which is placed in the last place in our English Bibles, (which I suppose might be one occasion of the mistake,) is placed in the fi●st in the Greek. 5. Rule. In the interpreting of Scriptures, we must observe who it is that speaks, whether a Prophet, or one of a more private capacity; if it be a Prophet, whether he speaks in his own person, or in another's If he speaks in the person of another, we must observe whether he speaks in the person of God or man, or of a good man or a wicked man? These things must carefully be heeded, if you would understand the Scriptures; for instance, Solomon personates the Atheist. That which befalleth the sons of men, befalleth Eccl. 3.19. beasts, even one thing befalleth them, as the one dieth, so dieth the other, yea, they have all one breath so that a man hath no preeminence above a ●east; and whereas the Atheist heard some speak of the ascent of man's spirit, he replies, Who knoweth the spirit of a ver. 21. man, that goeth upward? viz. Who can tell there is such a difference between a man and a beast? This is not known, only talked of and guessed. A learned Author enlarges himself on this Scripture thus: Is it not strange, saith he, that any of those who are called sober Christians, should plant their opinion in this soil of Atheism, and make that a proof of their faith which Solomon only brings as a proof of some men's infidelity? there is no more reason to ground the tenet of the soul's mortality on this text, than there is encouragement unto intemperancy from that, Rejoice, Oh young man, in thy youth, etc. Eccl. 11.9. 6. Rule. The Scripture is the word of truth, and yet every thing that is written in the Scriptures considered without reference to the context or the person that speaks, is not truth; hence is that rule made use of by Divines in this case, Scripturae narratio quamvis verissima sit, non tamen omnia quae ibi dicta sunt vera esse dicuntur; for instance: He casteth out Devils, through Beelzebub, the Luk. 11.15. chief of Devils; The words in themselves considered, are blasphemous, and false, and yet the Scriptural narration of them is true. 7. Rule. In the expounding of Scripture, we are not so much to respect from whence words are derived, as how they are used; this Axiom is out of Aquinas, & the Schoolmen; Verbis non tam spectandum ex quo, ●uàm ad quid sumantur; as we see the branches of trees spread much further than their roots, so derivative words are often of larger extent of signification than their primitives; as for instance, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifies a sound, or an echo, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifies to Catechise or to instruct in the principles of religion: That thou mightest know the certainty of those things wherein thou hast been instructed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke. 1.4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifieth tingo, to dip, or plunge into the water, yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is frequently, if not always, taken more largely, for an● kind of washing, rinsing or cleansing, where there is no dipping at all, the Apostles were baptised with fire, yet they were not dipped into it; tables & beds are said in the original to be baptised, viz. washed, not dipped; the Israelites in the wilderness were baptised with the cloud, yet not dipped into it; the children of Zebedee were to be baptised with the Baptism of blood, wherewith our Saviour was baptised, yet neither he nor they were dipped into blood; so the Ancients speak of the Baptism of tears▪ wherewith all penitents are washed, yet there is no dipping in such a Baptism. 8. Rule. We must not only take notice of those phrases or words which are made use of by the Spirit of God in the Scriptures, but also in what respect those phrases or words are made use of in that particular text which we desire to understand for instance it is said▪ This is life eternal, that they might know thee the only true God, and Jesus Christ whom thou hast sent: If the Father be Joh. 17.3 the only true God, how then is the Son or the Holy Ghost God? For the answering of this difficulty, we must consider upon what account, Christ calleth God Father in this place: we must know therefore, that verse 1. though he ●seth the word Father: yet Father is nor there taken for the first person in the Trinity, but as a common attribute of the Deity; so it is elsewhere taken: our Saviour in his Prayer teacheth us Mat. 6.9 to say, Our Father; so, V 14. If ye forgive men their trespasses, your heavenly Father will also forgive you; according to which interpretation, this text is parallel to that of the Apostle: There is one God, and one Mediator betwixt God and man, the man Christ 1 Tim. 2.5. Jesus. So in John it is said, The Spirit of truth which proceedeth from the Father, he shall testify Joh. 15.26 of me: Now if this rule be not observed, here will arise a difficulty: if the Spirit proceed from the Father only, how doth he proceed from the Father, and the Son? We must consider therefore upon what account the Spirit is said to proceed from the Father, in the place above alleged: viz. because he proceedeth from the Father originally, not because he proceedeth from the Father only; elsewhere he is called the Spirit of the Son: And because ye are sons, God hath sent forth the Spirit of his Son into Gal. 4.6. your hearts, crying, Abba, Father. 9 Rule. In the time of St. Paul the jewish ceremonies were things indifferent, which might be used or not used, as they sawit tend to God's Glory, and the good of the Church; now this is profitable to know, for the understanding of the History of the Acts, where we shall find Paul, using Circumcision, and yet writeth against it in his Epistles There are three things observable as to the use of Ceremonies. 1. Before the death of Christ the use of Ceremonies was not indifferent, but necessary, as being commanded of God. 2. After the death of Christ, their use was indifferent for a time: this time was till the doctrine of Christian liberty might be fully made known to the world, which could not be done on a sudden : As Acts of Parliament have a day set down, when they shall be in force, that so all the subjects of the Land may have time convenient to take knowledge of them; so it is in this case. 3. But now they are not necessary, nor indifferent, but absolutely forbidden. After the passion of Christ, Jewish Ceremonies were mortuae, saith a learned man, that is, dead: But after the diunlgation of the Gospel, they bec●me mortiferae, that is, deadly. Saint A●gustine elegantly expresseth this by a similitude; A man's friend dies; he doth not so soon as the breath is out of his body, take him by the heels, and drag him out of the doors, and cast him upon the dunghill; but he keeps him a certain time, wraps him in fair , and so with honour accompanies him to the grave: so these Ceremonies were alive till Christ; and because they had been by divine Ordinance, of great use in God's worship, they remained for a time indifferent, that so they might be laid down in an honourable manner. And here you may see the difference between Laws Ceremonial, and Laws moral; the one were temporary, the other are universal, ●nd perpetual; the one were therefore good, because they were commanded, the other were commanded, because they were good: Moral Laws ●ave an inward goodness in them, which others have not. When the Apostle would set forth the glory and excellency of the moral Law, he gives these titles to it, that it is holy, and just, and good, which holiness, justice, Rom. 7.12. and goodness he opposeth to his own wickedness: I am carnal, saith he, but the Law is holy, and just, and good. Now look as his carnality that was contrary to the Law, was evil in itself, so the Law which was contrary to that carnality, was just, holy, and good in itself. The Prophet Micah perceiving how forward many were in Ceremonial duties and sacrifices in opposition hereunto, he tells them, He hath showed Mic. 6.8. thee, Oh man, what is good (speaking of moral duties, as showing mercy, and walking humbly with God) were not sacrifice, and offerings good, as well as mercy, and walking humbly? Yes, but herein lies the difference: sacrifice, and burnt-offerings were not in themselves good, but only as commanded by God, but moral obedience, as showing mercy and walking humbly is good in itself, and therefore said the Prophet, He hath showed thee, Oh man, what is good. 10. Rule. Comparisons in Scripture must not be wrested further than the scope of the comparison requires: For instance, Saint James ●aith, As the body without the Jam. 2.26. spirit is dead, so faith without works is dead also; The Papists gather from hence, as the soul is the form of the body, and animates it, so are works the form of faith which animate faith; but the comparison is wrested, for the scope of the Apostle is this, as the body is known not to be dead by the operation, and presence of the soul, so faith is known not to be dead by works. So the Church is called the pillar of truth. The Papists make the comparison 1 Tim. 3. 15. here; as the pillar upholds the house, so the Church upholds truth. But the comparison is wrested; the Church is the pillar of truth, viz. it holds out truth (we use to hang out things upon pillars) but it doth not hold it up. 11. Rule. When we read concerning Christ in the Scriptures, we must consider what expressions referce to Christ as he was God, what expressions refer to Christ as he was man, and what refer to his person as he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God-man: This Rule must heedfully be observed, that we may neither confound the natures of Christ with Eutyches, or cry up two persons in Christ with Nestorius. As we may say concerning a man, that some things are attributed to him which are proper only to his soul, as he is said to understand, to grieve, to rejoice, to fear, to hope; some things are attributed to him which are proper only to his body, as to eat, and drink, and walk; some things again are attributed unto him which are neither proper to the soul alone or the body alone, but to the Quid compositum, the person consisting of both; for instance, to laugh, to write accurately, to speak judiciously. In like manner, some things are spoken of Christ as he was God; for instance, he is called the Word, the image of the invisible God, the express image of his substance. Some things are spoken of Christ, as he was man, as that he was acquainted with griefs, that he was hungry, thuirsty, etc. some things again are spoken of Christ neither as he was God, nor as he was man distinctly considered, but as he was God-man; for instance, Had they known it, they would not have crucified 1 Cor. 2.8. the Lord of glory. So, Take heed unto yourselves, and to all the floock, etc. to feed Act. 20. 28. the Church of God, which he hath purchased with his own blood. 12. Rule There are several promises in the Scriptures, which although as to the rind and outside of them, they seem to relate only to temporals, yet if we look within, we shall find that they contain spirituals; Now this must carefully be observed, that we may be established concerning the truth of divine promises; Abraham was promised a son, a blessing temporal; but there was a spiritual blessing annexed (even the greatest that ever the sons of men were made partakers of) viz. the Lord Jesus Christ: whom the Scripture calls the son of Abraham, that seed in which all the nations of the earth should be blessed: You have another instance also in Samuel, where Nathan says, to David. When thy days be fulfilled, and thou shalt 2 Sam. 7. 12, 13, etc. sleep with thy fathers, I will set up thy seed after thee, which shall proceed out of thy bowels, he shall build an house for my Name, and I will establish the throne of his Kingdom for ever. These words here are spoken of Solomon, and yet something else is intended by the Spirit of God in this Scripture, then can in propriety of speech be attributed unto Solomon. For the power of Solomon was exceedingly weakened before his death, and afterward his son even upon the point cast out of his Kingdom, by the revolting of the ten tribes. But that which is more than all this, Solomon's race we may see ended in Jeconiah; Thus saith the Lord, Writ ye this man childless, Jerem. 22. 30. a man that shall not prosper in his days, for no man of his seed shall prosper, sitting upon the throne of David, and ruling any more in Juda. Therefore this promise must be extended further than to Solomon, and his seed; to Christ, even of whom Solomon was a type, whose Kingdom is for everlasting. But it is said, Jeconias had a son, and after Object. they were brought to Babylon, Jeconias, begat Salathiel, etc. Mat. 1 12. 'Tis true, children are ascribed to Jeconiah, Resp. but children by succession, not by generation; and therefore Jeconiah (as I have said) dying without issue, Salathiel in the line of Nathan, Solomon's brother, comes in as nearest heir, and is reckoned by Saint Matthew, the son of Jeconiah, viz. legal. For we must understand, that there was a double descent, usually reckoned among the Jews, the one legal, the other natural; the natural descent was, when as one by natural generation descended of another; the legal descent was, when one not naturally descended of another, yet succeeded as nearest of kin to the inheritance. This is necessary for us to observe, that we may be convinced of a truth (not taken notice of by most in the world) viz. that our Lord Jesus was not of the line of Solomon naturally; that is, he was not the natural son of Solomon, but the natural son of David by Nathan, Solomon's brother; he was legally Solomon's son, not naturally. Hence al●o the Evangelists Matthew, and Luke may be reconciled; Saint Luke deduces the natural line of Christ from David, making it known how Christ by Nathan is the natural son of David, according to the flesh; but Saint Matthew deduces the legal line of Christ from David, making it known how Christ as Solomon's heir and lawful King of the Jews succeeded as nearest kin to sit upon the throne of David his Father, for the which cause also Saint Matthew calls him borne King of the Jews. 13. Rule. There are many things spoken of in the Scriptures, as done, and past, which in truth are promised, and to come. For instance, in Esay many things are spoken by the Prophet, as done, and suffered by Christ, which notwithstanding were to be done, and to be suffered: So, Surely he hath born our griefs, and carried our sorrows: And ver. 5. He was wounded for our Isa. 53.4 transgressions he was bruised for our iniquities: So, ver. 7. He was oppressed, and he was afflicted. In like manner the Psalmist, For dogs have compassed me; the assembly of the wicked Psal. 22.16 have enclosed me, they pierced my hands, and my feet. A learned Author, gives us this account of this Rule; In prophetia bene miscentur futura praeteritis quià ea, quae ventura prophetantur secundùm tempus futura sunt, secundùm scientiam verò prophetantium j●m pro factis habentur. Many things prophesied in the Scriptures, if you note strictly the time of their accomplishment, are to come; but the revelation of them to the Prophets of God, were as full of light, and certainty as if they were present. Another thus: Omnis lingua prophetica loquitur de futuro tanquam de praeterito; & hoc ideò, quià dictum Dei habetur pro facto. The Prophets speak of things to come, as of things past, because God's word is his act. 14. Rule. In the perusal of the Scriptures it is safer to follow the commands of God, than the examples of men: This will appear if you consider these particulars. 1. The good actions of wicked men are heedfully to be observed: Jehus zeal for God is worthy of our imitation, provided we act from a right principle, to a right end : Precious stones, some say, may be taken out of poisonous creatures. 2. The evil actions of godly men are carefully to be avoided; the falls of the Saints are spectacles of natural frailty, not examples for practice: they are written for our caution, not for our imitation. Rocks are set down in a Map, that the sailors may shun them, and not run their ships against them. Lot's wife, saith Augustine, was turned into a pill●r of salt; ut condiret te suo exemplo, that she might season thee, that thou mightest not do the like. 3. If the fact be approved in tanto, sed non in toto, in some part▪ but not in the whole, it is not to be made an example of Imitation. Zipporah circumcised her child, and so the Angel left off to kill Moses; therefore a midwife may baptise a child. This follows not; the Angel ceased to trouble Moses, because his son was circumcised, and not because he was circumcised by a woman, 4. Some actions of the Saints, may be approved of by God, and yet are not to be followed by us: and that in several Cases: as, 1. What the people of God did by an extraordinary call, or by special instinct from God: as when God commands Abraham to sacrifice his son, this is no rule for a Father's laying violent hands on his child, for God hath said, Thou shatlt not kill. The Israelites taking away the Egyptians Jewels, is no warrant for cozenage, for this is a-work of the ungodly: The wicked borroweth, and payeth Ps 37.21. not again; the Apostle healing the sick, anoninted them, therefore the Priest now may is a nonsequitur, for that Oil was miraculous: Dispensations extend not beyond the particulars to whom they were given 2. What the primitive Christians did, occasioned by special necessity of the times or for the avoiding of scandal; the primitive Christians had all things common, they that believed were together, and had all things common; Acts 2 44. they knew Jerusalem should be destroyed and that they were to suffer great persecutions, and therefore it was prudence rather to sell, their goods, and to dispose of them for the good of that Church of God, then to lose all. So Paul makes his hands minister to his necesityes. There is no footing here for anabaptistical community, nor necessity laid on Ministors', to work with their hands, except the times, and the case were alike. 15. Rule. When the Spirit of God is pleased to make use of ●militude in the Scripture, it is only required that they agree unto those things unto which they relate, in that which they are brought to prove. In every similitude, there is some similitude. Analoga sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they are alike, but they are not the same. For instance, you read of the similitude Mat. ●0. of the Labourers in the vineyard; and how the Lord of the vineyard makes no difference, in regard of his payment, between those that came into his vineyard at the third and sixth hours, and those that came in at the ninth and eleventh hours: But they received every man a penny: And ver. 10.11. vers. 11. When they had received it, they murmured against the good man of the house: Now who knows not, when the people of God come to heaven to receive their penny there shall be no murmuring? It is sufficient you find in this Parable, that for which it was intended, viz. to prove the rich and free grace of God toward sinners. So in the Proverbes, 'tis said, As a Prover. 11. 32. Jewel of Gold in a swine's snout, so is a fair woman without discretion: Certainly there is a vast difference between a swine and between a woman, between a Jewel of Gold in a swine's snout, and the beauty of a foolish woman▪ Yet the similitude is apt enough for that, for which it was urged: viz. as a Jewel in a swine's snout is rather hurtful, then profitable, so is beauty to a foolish woman. In the Canticles, it is said of Christ, that Can. 5. ●3. his lips were like lilies now if the comparison be not marked rightly here, we may be deceived: for to make Christ's lips as white as a lily, were impertinent; therefore the comparison is in odour, non in colore, in regard of the smell, not of the colour. 16. Rule. In Scripture sometimes a number certain, is put for a number uncertain: numerus finitus ubi intelligi debet infinitus and e contr●; sometimes a number uncertain, is put for a number certain, numerus infinitus ubi intelligi debet numerus finitus: for instance, 1. A number certain, is put for a number uncertain, Prov. 24.16. A just man falleth seven times a day, viz. many times So. Psa. 24.16. Psal. 119. 164. David, Psal. 119. 164. seven times a day do I praise thee, viz. crebrô, ofttimes do I Esay. 4.1. praise thee. So the Prophet Esay, In that day seven women shall lay hold of one man, viz. many women, and some times you have more numbers than one in a Scripture when you have this very thing intended by the Spirit of God. For instance, Psal. 91.7. A Psal. 91 7. thousand shall fall at thy side, and ten thousand at thy right hand, but it shall not come nigh thee. A thousand, and ten thousand, viz. very many. So, Mat. 18.21, 22. Peter came to Christ, and said, Lord, how oft shall my brother Mat. 18.21. sin against me, and I forgive him; till seven times? Jesus saith unto him, I say not unto thee, till seven times, but until seventy times seven, viz. as oft as thy brother sins, against thee. 2. A number uncertain is put for a number certain. So the Lord speaking of the Passeover, You shall keep it a feast to the Lord, throughout your generations, you shall keep Ex. 12.14. it a feast by an Ordinance for ever, viz. as long as these Ceremonial rites are in force. So it is said of Hannah, that she said unto her husband, I will not go up until the 1 Sam. 1. 22. child be weaned, and then I will bring him, that he may appear before the Lord, and there abide for ever: And yet we shall find, Numb. 8. 24.25. that the Levites were to wait upon the service of the Tabernacle of the congregation, but from twenty five years old, to Deut. 25. 15, 16, 17. the age of fifty, So in Deuteronomy; If thy servant shall say unto thee, I will not go away from thee, because he loveth thee, and thy house, because he is well with thee, than thou shalt take an Awl and thrust through his ear unto the door, and he shall be thy servant for ever, viz: as long as he lives. 17. Rule. In computation of times the Spirit of God frequently speaks by a synecdoche of the whole for the part, or the part for the whole. For instance, When Matthew speaks of the transfiguration Mat. 17.1, 2. he speaks of six days; After six days Jesus taketh Peter, James, and John his brother, and bringeth them up into an high mountain apart, and was transfigured before them; But now, Saint Luke speaks of eight days; And it came to pass, about eight days after these say, he took Peter, Luc. 9.28. and James, and John, and went up into a mountain to pray, etc. For the reconciling of these places, we must know, that Saint Luke speaks of part of the first, and the last days, as two days, and so he reckons upon eight days; Saint Matthew omits them, being but part of two days, and so reckons but upon six: So we say, Christ was raised the third day after his crucifixion, whereas he lay but one whole day in the grave; but per synecdochen part of friday and part of the Lords day are reckoned for two days. 18. Rule. There are some propositions unto which a note of universality is affixed, and yet ought not to be accounted altogether universal. So Adam called his wife's name Eve, because she was the mother of all living, viz. viventis hominis, Gen. 3.20. non bruti, of every living man, not of every living creature. So the Lord Jesus, If I be lifted up from the earth, I will draw all Joh. 12.32. men unto me, viz. all believers unto me. So, All seek their own, not the things which are Jesus Christ's; all, viz. many. So, I Phil. 2.21. will pour out my Spirit on all flesh, which Joel 2.28. is spoken of believers, as appears, Act. 2. 17. Now this aught to be heedfully observed; that notes of universality in Scripture, whether affirmative, or negative, aught to be restrained, or limited to that subject matter, of which the Spirit of God speaks in the context. For instance, ●au● spoke not any thing that day, viz. concerning David that day: 1 Sam. 20. 26. For certainly the King spoke concerning other things. So in John, But ye have an unction from the Holy one, and ye know all 1 John 2. 26. things, viz. all points necessary to salvation, of which Saint John formerly treated. So Paul, Who gave himself a ransom 1 Tim. 2. 6. for all, viz. Some of all sorts, quaties, and conditions; and this appears by the context. For in the first and second verses Paul speaks of Kings, and all that are in authority: and vers. 7. he speaks of the Gentiles; I am ordained (saith Paul) a Preacher, and an Apostle, a teacher of the verse 7. Gentiles in faith, and in verity. So then the meaning is, Christ gave himself a ransom for all, viz. Kings as well as subjects, Gentiles as well as Jews. 19 Rule. In Scripture the species is not rarely Lev i9. 36. put for the genus: For instance, A just Ephah, and a just Hin shall ye have: Where you have one certain kind of measure, put for every measure. So again, Whosoever he be of the children Leu. 20.2. of Israel, or of the strangers that sojourn in Israel, that giveth any of his seed unto Moloch, he shall▪ surely be put to death; unto Moloch, viz. unto that, or any other kind of Idol. 20. Rule. Many things are spoken in Scriputre, rather ex vulgi opinion, according to the common opinion of men, then as the things are in themselves considered. For instance, it is said, And God made Gen. 1.16 two great lights, the greater light to rule the day, and the lesser light to rule the night; meaning the Sun; and the Moon, whereas the Moon is the least of all the planets; only thought to be one of the greatest by most people. So, the Virgin Mary says unto Jesus, Son, why hast thou dealt thus Luc. 2.48. with us? thy Father and I have sought thee sorrowing: thy Father, viz. thy supposed Father, as he is elsewhere called. So Christ calls Judas friend; for he was so accounted, though indeed he was but a face-friend, and an heart-enemy. So the Pharisees are styled by the Holy Ghost, righteous, just persons, such as need no repentance, because they were so in the conceit of the world. 21. Rule. Prophecies in Scripture are shaped into several forms. 1. Some Prophecies are delivered formâ optandi, by way of wish, or desire, Gen. 49. 18. I have waited for thy salvation, Oh Lord. Quo ipso non optat solùm, sed prophetat: He doth not only wish that his salvation might come, but prophecies that his salvation should come. So the Psalmist, Psal. 14.7. Oh that the salvation of Israel were come out of Zion: when the Lord bringeth back the captivity of his people, Jacob shall rejoice, and Israel shall be glad. 2. Some Prophecies are delivered formâ imperandi, by way of command. So, Come Esay. 47.1. down, and sit in the dust, Oh virgin daughter of Babylon, sit on the ground: there is no throne, Oh daughter of the Chaldeans, for thou shalt no more be called tender and delicate. So, ver. 5. Sat thou silent, and get thee vers. 5 into darkness, Oh daughter of the Chaldeans; for thou shalt no more be called the Lady of Kingdoms. 3. Some Prophecies are delivered formà imprecandi, by way of imprecation; so the Psalmist, Pour out thy wrath upon the Heathen, Psal. 79, 6. that have not known thee, and upon the Kingdoms that have not called upon thy vers. 12. Name. So, vers. 12. Render unto our neighbours sevenfold into their bosom, the reproach wherewith they have reproached thee, Oh Lord. 22. Rule. In reading of the Evangelists, we should take notice, what things are specified by one Evangelist, what by two, what by three, and what by all the four: For instance. Some of Christ's works are specified only by one Evangelist, as his turning of water into wine, as his healing the sick man at the pool of Bethesda, his healing that blind man, John 9 Some of them are specified by two Evangelists, as the History of Christ's birth by Matthew and Luke. Some things are recorded by three of them, as the institution of the Sacrament of the Supper. Some things by all four, as Christ's death and passion. Only two write the History of his birth, all four the History of his death, possibly to teach us, that though all Christ's works, and actions are to be seriously minded, meditated upon, and remembered, yet none so espcially as his death and sufferings. 23. Rule. Although we should find the holy Penmen of God, differ from each other in things of a lesser import, or consideration, we should not from hence in the least scruple the divine authority of the Scripture. For instance, in the History of Christ's temptations, Matthew for the second temptation, Mat. 4 5. puts the devil's taking Christ up into the holy City, and setting him one a pinnacle of the temple; now the Evangelist Saint Luke seems to invert the order, and for the second temptation puts the devil's taking Luc. 4.5. Christ into an high mountain, and showing him all the Kingdoms of the world in a moment of time. Now if the question be, how these Evangelists must be reconciled? Answer may be made, if there be an harmony, as to the temptations that are written by the Evangelists, it is enough, though they differ as to the order of the temptations. We do not use to accuse a man of a falsehood, who tells us many things that be true, though they be something out of order, unless he promise that he will not only tell us the things that were done, but also the order of the doing of them. So than if Matthew speaks of that temptation in the second place, which Luke doth in the third place as long as they differ not about the main, as to the temptations concerning which they writ, there is an harmony still between Matthew and Luke. Yea, some think, that this is a good argument to prove the divine authority of the Scriptures, viz. that the Holy Penmen did not lay their heads together, about the framing of the Gospels, nor did transcribe one another's copies; they agreeing in the main, and yet differing in things of a lesser consideration. 24. Rule. When the Evangelists urge a Scripture out of the Old Testament, many times they refer not to the words in themselves considered, but to the scope and aim of the Spirit of God in that place to which they relate. For instance, He came, and dwelled in a city called Nazareth, that it might be fulfilled which Mat. 2.23 was spoken by the Prophets, He shall be called a Nazaren; which saying cannot be found in terminis in any of the Prophets and therefore the Evangelist refers to those Scriptures, were the Spirit of God speaks to the same purpose, though he makes not use of the same words. So Saint Luke Now that the dead are raised even Moses Luke 20. 37, 38. showeth at the bush, when he calleth the Lord the God of Abraham, and the God of Isaac, and the God of Jacob: for he is not a God of the dead but of the living. Moses shown not that, the dead are raised in terminis, but indeed this is inferred from what he said by consequence; for he calleth the Lord, the God of Abraham and the God of Isaac, and the God of Jacob; and he is not the God of the dead, but of the living. And from hence let us be established in this truth, that necessary consequences from Scripture do prove a jus divinum, a divine right; yea, our Lord Jesus calleth consequence from Scripture, Scripture; He Joh. 7.38. that believeth on me, as the Scripture saith, out of his belly shall flow rivers of living water: Now these words strictly taken, are not to be found in the whole book of God, excepting this place where they are urged; the place of Scripture nearest to this, that I know of, is in Esay, I will pour water upon him that is thirsty, and floods upon the Isa. 44. 3. dry ground: And indeed if this should be denied, we should fall into gross ab surdities. A Learned Author observes, that all kinds of unlawful, and forbidden marriages are not expressly mentioned in the Law, but divers of them to be collected by consequence; that is, either by parity, or greater strength of reason. For instance, The nakedness of thy son's daughter, or of Leu. 18. ●0 thy daughter's daughter, even their nakedness thou shalt not uncover. Now from this text, it is collected à fortiori, that much less a man may uncover the nakedness of his own daughter. Which yet is not expressly forbidden by the Law, but left to be thus collected by necessary consequence from this very text. How can it be proved, that women are to receive the Sacrament of the Lords Supper, but by consequence? That any one particular Church is a true Church but by consequence? that fasting days, and thanksgiving-days, may be observed upon occasion but by consequence? And here you have the great vapour of the Anabaptists spending itself, and coming to nothing, viz. where do you find it expressly said in any place of Scripture, that infants are to be baptised? if we have it by necessary consequence, it is sufficient. 25. Rule. It is usual for the Spirit of God, to express both the duties and the privileges of the people of God, under the New Testament, by phrases taken from the Oeconomy and Administration of the Old. To instance. 1. For the duties of the New Testament, to offer sacrifice is a phrase proper to the administration under the Old Testament, and yet this is pressed as a duty under the New. So Paul, I beseech you therefore, brethren Rom. i2. i. by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is our reasonable service. 2. For the privileges of the New Testament, for instance; It shall come to pass Esay. 2.21 in the last days, that the mountain of the Lords house shall be established in the top of the mountains, and shall be exalted above the hills, and all Nations shall flow unto it. The meaning is not, that there should be another temple raised, like that at Jerusalem, but it is to be expounded of the spreading of the Gospel. New Testament-priviledges set out by an expression taken from an Old Testament-administration. So, I will pour Joel. 2.28. 29. out my Spirit upon all flesh, and your sons and your daughters shall prophecy▪ your old men shall dream dreams, your young men shall see visions: The meaning of this Scripture is not, that God in the time of the Gospel would discover himself unto his people by dreams, and visions; but that God would give a greater measure of light, and bestow a greater measure of his Spirit on those that should live under the Gospel, than those that lived under the Law, and that this is the meaning of it, is clear by the Apostle Peter's quotation of it, Acts 2.17. 26. Rule. When the Scripture makes mention of ●lthy actions, either natural or sinful, it expresses them in comely terms 1. When it speaks of natural actions, as, Judg. 3.24. 'tis said of Ehud, that he covered his feet in the Summer-chamber, Judg. 3.24. viz. he was easing of nature, for they had long coats which covered their feet when they eased nature. 2. When it speaks of sinful uncleanness; So stolen waters are sweet, viz. adultery is sweet. So see how incest is described, saith Jacob to Reuben, Thou goest up to thy Gen. 49. 4●. father's bed. And yet this is very observable, that the Scripture when it speaks of Idolatry, and spiritual whoredom, maketh use of plain terms: mark how the phrase is altered, when God speaks of Idolatry, Thou hast Ezek. 16. 2●. built thy high place at every head of the way, and hast made thy beauty to be abhorred, and hast opened thy feet to every one that passeth by, and multiplied thy whoredoms: A Learned Author gives this account of it, Idolatry is such a subtle thing that we are not sensible of its defilement, as we are of bodily whoredom, and therefore the Lord expresses it in plain terms, that we may hate it the more. 27. Rule. The circumstance of time with relation to the person, or thing that is spoken of in the Scripture, must heedfully be observed. Hence was that saying of Augustine, Distribue tempora, & concordabit Scriptura: Distinguish concerning the time, and then Scriptures will agree. For instance, we read concerning Jotham the Son of V●●iah, 2 King. 15 33 that he reigned sixteen years in Jerusalem, and yet in the same Chapter, mention is made of the twentieth year of Jotham: now distribue tempora, & concordabit Scriptura: 2 King. 15. 30 distinguish concerning the time, and you will reconcile these Scriptures. For Jotham reigned alone only sixteen years, but he reigned with his Father V●●iah (who being smitten with Leprosy could not manage the affairs of the Kingdom) four years; in all twenty years. 28. Rule. We are to consider in the perusal of Scripture what speeches are proper and what speeches are figurative. The Scriptures have a proper, and literal sense, and they have an allegorical and figurative sense. Now it is a dangerous thing, when the words are properly to be taken, to understand them figuratively, or to take them figuratively, when they are to be understood properly. For instance, 1. 'Tis dangerous to understand those places of Scripture properly, which are to be taken figuratively, as in the Prophet Malachi; Behold, I will send you Elijah the Prophet before the coming of the great, and Mal. 4.5. dreadful day of the Lord. The Jews expound this properly of Elias Tishbites, when the Prophet meant them figuratively of John the Baptist, who came with the gifts of Elias; for so you have John called, But I say unto you (●aith our Saviour unto his disciples) that Elias is come already, and Mat. 17. 12, 13. they knew him not, but have done unto him whatsoever they listed, etc. Then the Disciples understood, that he spoke unto them of John the Baptist. Another instance you have, Beware of the Leaven of the Pharisees: Mat. 16.6. The Disciples understood it properly, when Christ meant figuratively. So, Except a man be borne again, he cannot enter into Joh. 3.3. the Kingdom of God. That which Christ meant figuratively of regeneration, Nicodemus understands literally. 2. 'Tis dangerous to understand those places figuratively which should be taken properly; thus the Familists turn all the history of Christ into an Allegory, Heaven and Hell into an allegory, and without repentance their salvation also: Such an one was he, who reading that place of Scripture, where it is said of Judas, that having received the sop, he went immediately out, & erat nox, and it was night, puts both together as spoken of Judas; He, saith he, was the night, that went out; as Christ was the Sun, that gave knowledge to his Disciples, who were day: So Judas was the night, who gave knowledge to the Jews, who were darkness. A senseless conceit, but I mention it to show you the danger of allegorising the Scriptures. Origen was very faulty this way, in turning all Scripture almost into an allegory. And it is observable, that he who was so much for allegories, understood that literally, which was to be taken mystically: There are some Eunuches, which were so borne Mat. 19.12. from their mother's womb; and there are Eunuches which were made so of men; and there be Eunuches, which have made themselves Eunuches for the Kingdom of heaven's sake. And truly I think, there was the finger of God plainly to be seen in this providence: his punishment was like his sin: As the taking of literal Scriptures in a figurative sense was his sin, so the taking of a figurative in a literal, was his punishment. But you may ask me, when the Quest. literal sense is to be left? When it is repugnant to the analogy of Resp. faith, or that systeeme of Divinity, which is evidently grounded upon the Word of God. For instance; when it is said, Every branch in me, that beareth not frait: we Joh. 15.2. must not interpret the branches that bear not fruit, to be really in Christ, as parts of his mystical body, because this is against the Analogy of faith: we know that no branch, which is truly engrafted into Christ can ever be taken away; and therefore we must understand the phrase of such as are in Christ visibly as members not of his true body, but of his visible Church. The Enchanters Rods are related to be turned into Serpents; now they must be interpreted to seem so, rather than to be so, because the literal interpretation is against the analogy of faith; the changing of the natures of creatures, being beyond the sphere of the activity of the devil's power. So when we are commanded to pluck out our right eye, and cut off our right hand, if they offend us; this cannot be expounded literally, because it is against the analogy, of faith, God hath expressly commanded Thou shalt not kill. 29. Rule. Although the proffer of salvation in the Scripture be conditional, yet is neither the decree of God, nor the purchase of Christ relating thereunto conditional. The Lord Jesus did not redeem us, if we did believe, but that we might believe; there is a condition in the things proffered, but none in the will of God, God's offering salvation upon condition of believing, doth only note that faith is a means tending thereunto: In like manner, God's promises are not (for the form of them) to be compared with his purposes or intentions: that which is performed upon a condition, is not intended upon a condition so to be performed. God absolutely intended to make his elect to believe, and to save them; their belief is but a condition to their salvation, not to God's intention which is absolute. For the further clearing of this, consider that the voluntas signi may be conditional, and the voluntas beneplaciti may be absolute, and yet there may be a sweet Harmony between them. To this purpose observe, that a conditional proposition having such a condition annexed to it, as will certainly and infallibly be effected, is equivalent to an absolute affirmative categorical proposition; As if a man says, he will take a journey to morrow if he be able, and knows certainly he shall be able, this is equivalent to an absolute affirmative categorical proposition, that he will absolutely go: So on the contrary, if a proposition be conditional, and hath a condition annexed to it, which is impossible and shall never be effected, this is equivalent to an absolute categorical negative proposition; when Reprob●tes are told, if they believe they shall be saved, it is equivalent to this proposition, they shall not be saved, because they shall not believe. So that the outward tender, though conditional, may answer to an absolute decree, the render itself being equivalently absolute. 30. Rule. The Scripture sometimes speaks of a thing, as absolutely, and infallibly coming to pass by virtue of God's ordination, and yet the same thing may be in its own nature contingent. For instance, it was prophesied concerning Christ, that not a bone of him should be broken▪ now Christ's legs were not broken; not because in themselves considered they could not be broken, but because God's decree could not be broken: they were capable of being broken, and ye● not capable: capable in respect of themselves, incapable in regard of God's decree. When there is a non-essentiall connexion between things, we say there is contingency: when there is an essential connexion, there we say there is necessity: For instance, ●ationality and risibility are necessary to a man, because a man cannot be a man but he must have a power both to reason, and laugh; they do ingredi essentiam: but that a man doth exercise his reason or not exercise it, that a man doth laugh or not laugh, is contingent; the power is necessary, but the act is contingent: Christ's legs in respect of themselves, were as apt to be broken as the malefactors, therefore the not breaking of them was contingent, as to the soldiers, though coming to pass necessarily as to God's decree. Contingent things are nothing the less contingent for some kind of necessity. 31. Rule. Negations in Scripture must be read with these cautions. 1. Sometimes they deny not simply, but only in comparison; I will have mercy, Mat. 9.13. and not sacrifice, that is, I will have mercy rather than sacrifice. So, When thou makest a dinner or a supper, call not thy friends, Luk. 14.12. 13. nor thy brethren, neither thy kinsmen, nor thy rich neighbours, etc. But when thou makest a feast, call the poor, the maimed, the lame, the blind: Bid not your brethren, but the poor, that is, the poor rather than your brethren, 2. Sometimes negatives deny only according to the conceit, and opinion of the hearers; So, God is not the God of the dead, but of the living: He is not the God Ma. 22.32. of the dead, that is, of such dead, whom the Sadduces thought dead, who should never rise again; for Christ spoke this to the Sadduces, who denied the resurrection, as appears by the context. So Jesus said, Joh. 7.16. My doctrine is not mine, but his that sent me: Is not mine, that is, as you take me to be a mere man. 32. Rule. The truth of an hypothetical Proposition, doth not depend upon the truth of the two Propositions, the Antecedent and the consequent; but upon the necessary connexion: viz. The Antecedent and consequent of an hypothetical Proposition may be true, and yet the Proposition, may be false itself, and è contrà, the Antecedent and consequent of an hypothetical Proposition, may be false, and yet the Proposition may be true itself. For instance, If Isaac were Abraham's Son, than he were truly good; both parts considered apart are true, yet the Proposition itself is false, because there is no necessary connexion between the Antecedent, and the Consequent: If a man be irrational, he is a beast, both parts are false, yet the Proposition true: Paul says to the Centurion, and to the Soldiers, Except these abide in the Ship, ye cannot be saved; both parts are false, Act. 27.31 either that the Ship-men should not abide in the Ship, or that any man in the Ship should not be saved: God having before determined, that there should be no loss of any man's life among them; so saith Paul, I exhort you to be of good cheer, for there shall be no loss of any man's life among you, but of the Ver. 22 Ship: yet the connexion is true, except they did abide in the ship they could not be saved: If I say to a Reprobate, If thou believe thou shalt be saved, this Proposition is true; though that the Reprobate shall either believe, or be saved, is false. 33. Rule. To say this or that opinion is untrue, because it doth in ●erminis contradict some place of Scripture, will not hold. For instance, To say that Christ is not equal with the Father, is expressly contrary to that Scripture, He thought it no robbery to be equal with God; yet agreeable enough to that of Christ himself, My Father is greater than ●: To say God cannot repent, is in terminis to contradict some places of Scripture: To say, God can repent, is in terminis to contradict other places of Scripture; yet neither of these are unsound, because in terminis only to contradict the Scripture, is not to contradict indeed the Scripture; but when we contradict the meaning of the Scripture, then, and not till then, we are justly said to contradict the Scripture. For instance, To deny God's delight in the destruction of sinners, is to contradict in terminis that place of Scripture, I will laugh at your calamity: and to say, God doth delight in the Prov. ●. 26. destruction of sinners, doth in terminis contradict another place of Scripture, As I live, saith the Lord, I have no pleasure in the death of the wicked. And yet never a whit Ezek. 33.1. the more contradiction found in the Scripture for all this. As for example, it is both true, that the Father is greater than the Son, as touching the Son's manhood, and the Son equal to the Father, as touching the Son's Godhead. So of repentance it cannot be attributed unto God as it signifies a change of mind, or counsel, but it may be attributed unto God, as it signifies change of sentence, according to that Axiom, Deus mutat sententiam, nunquam consilium. So, as touching God's pleasure, or delight in the death of a sinner, as it is the destruction of a creature, he delights not in it; but as it is the just punishment of a sinful creature he delights therein: God delights in the execution of justice, as appears in Jeremiah; But let him that glorieth, glory in Jer. 9.24. this, that he understandeth and knoweth me, that I am the Lord, which exercise loving kindness, judgement and righteousness on the earth; for in these things I delight, saith the Lord: God delights in the exercise of judgement and righteousness, as well as in the exercise of loving kindness. In like manner we say, that two Propositions may contradict each other in terminis, and yet may agree well enough, as to the sense and meaning of them. For instance, These two Propositions, 1. Adam might not have sinned. 2. It could not be but that Adam would sin, are both true; That Adam might not have sinned, is true of Adam in the sense of division, considered as in himself: It could not be but that Adam would sin, is true of Adam in the sense of composition, being considered as subordinate to the decrees of God. 24. Rule. Pray unto God for the illumination of the Spirit. Luther used to say, Been or are, est bene studuisse; he will study well, that can pray well. It is a singular comfort and privilege to every godly man, to see with his own eyes: It is a great comfort to a blind man, to meet with a faithful guide, whom he may trust to lead him in his way; but it comes nothing near to the content, which a man that hath eyes takes, when with them he sees the way on which he walks. 35. Rule. Labour for true holiness. The secret of the Lord is with them that fear him Saint john tells us, That the anointing 1 Joh. 2.27 which the people of God have received, and have abiding in them, shall teach them all things. God will not reveal his will to those that will do their own. So Paul, Be ye transformed by the renewing of your mind; Rom. 12.2 that ye ●ay prove, what is that good, and acceptable, and perfect will of God. 36. Rule. Get an humble heart. With the lowly is wisdom. God will break Prov. 11.2 his mind to the broken in heart: Who am I saith Moses? and yet who ●itter than he to go unto Pharaoh? He that refused to be called Pharaohs daughters son, was afterwards called to be Pharaohs God. See, (faith the Lord to Moses) I have made thee a God to Exod. 7.1 Pharaoh. How shall that Christian be satisfied, Quest. who notwithstanding the heedful observing of these, or such like Rules, is in the dark, as to many texts in the book of God? These things may be said for the satisfaction Resp: of such a Christian. 1. That it is not necessary that a Christian should understand every Text in the Scriptures: if he understands so much as is absolutely necessary to his salvation, he is a good Scholar in Christ's school. 2. As often as thou meetest with any thing that is above the reach of thy capacity, be humbled in the sense of thine own weakness. Thou art so fare carnal, as thou dost not perceive the things of God, which are spiritually to be discerned. 3. Pray unto that God, who hath the Key of David, that he would open thy understanding, that thou mayest rightly conceive of the great mysteries of Religion: Christ hath told us, if we knock, he will open unto us; he hath commanded us to knock, that we may not be slothful; he hath promised to open, that we may not be distrustful. 4. The complete knowledge of Divine Mysteries is reserved for our heavenly state: whilst we are in this world, we know but in part. Yea, Irenaeus adds, saith he, In glory to all eternity, the Saints shall be learning something of God, that so God to eternity may be a Teacher, and the Saint a learner. There is such another like expression, that the Schools make use of, when they speak of our state in glory; they say. The Angels and glorified Saints, are full vessels, and yet are always a filling. FINIS. Books Printed, and are now to be sold by Nathanael Web and William Grantham, at the black Bear in St. Paul's Churchyard near the little North-door of Paul's Church. MAster Isaac Ambrose, Prima, Media, & Vltima, first, middle, and last things, in three Treatises of Regeneration, Sanctification; with Meditations on Life, Death, Hell, and Judgement, in 4. Mr. Nathanael Hardy, several Sermons Preached upon Solemn occasions; collected into one Volume, in 4. History Sorveyed in a brief Epitome, or, a Nursery for gentry, comprised in an intermixed discourse, upon Historical and Poetical Relations, in 4. Dr. Stoughton's 13 Sermons, being an Introduction to the Body of Divinity▪ in 4. Dr. John Preston, The Golden Sceptre, with the Church's Marriage, and the Church's Carriage, in three Treatises, in 4. Mr. Walter Cradock, Gospell-Liberty, in the extension and limitation of it, in 4. Mr. Thomas Parker, The Visions and Prophecies of Dan●el Expounded, wherein the mistakes of former Interpreters are modestly discovered, in 4. Reformatio Legum Ecclesiasticarum ex Authoritate primùm Regis Henrici ● inchoata; in ●. Mr. George Strode, The Anatomy of Mortality divided into eight Heads, viz. 1. The certainty of Death. 2. Meditations on Death. 3. Preparations for Death, etc. in 4. Dr. Daniel Featly, The Grand Sacrilege of the Church of Rome, in taking away the Sacred Cup from the Laity, at the Lords Table, in 4. Mr. Richard Lewthait, Vindiciae Christi & obex errori Arminiano; A Plea for Christ, in three Sermons, in 4. Welch Common Prayer, with the singing Psalms, in 4. Mr. John Lawsons' Glean and Expositions of some of the more difficult places of holy Scripture, in 4. Mr. John Cotton, The way of the Churches of Christ in New England, in 4. Mr. Edward Thorp, The New Birth, or, Birth from above, in 4 Sermons, in 4. Mr. John Vicars, The Schismatic sifted, etc. in 4. — Colemanstreet Conclave visited, and that Grand Impostor, the Schismatics Cheater in chief, truly and duly discovered, in 4. Roberti Heggi, Dunelmensis in Aliquot Sacra Paginae Loca Lectiones, in 4. Mr. John Lewes, Contemplations upon these times, or the Parliament explained to Wales, in 4. Dr. John Preston, A Position delivered in Cambridge, concerning the irresistibleness of converting Grace, in 4. The Beacon Fl●ming, with a non obstante against those that plead for Liberty of Printing and Publishing Popish Books, in 4. The Ranters Reasons Resolved to nothing, or the fustification instead of the Justification of the Mad Crew, etc. in 4. Mr. Nathanael Stevens, A Precept for the Baptism of Infants out of che New Testament, in 4. Mr Josiah Ricraft, A Nosegay of rank smelling flowers such as grow in Mr John goodwin's Garden, etc. in 4. Sermons in 4▪ Dr. Robert Gell. A Sermon touching God's Government of the World by Angels, Preached before the Astrologers, the 8 of August, 1650. in 4. Dr. John Whincop, Gods call to Weeping, and Mourning, A Sermon Preached at a Fast before the Parliament, 29 of Jan. 1644. in 4. Mr. George Walker, A Sermon Preached at a Fast before the Parliament, 29 Jan. 1644. in 4. Mr. Valentine. A Sermon Preached at a Fast before the Parliament, in 4. Mr John Warren of Hatfield-Regis in Essex. The Potent Potter, A Sermon Preached at a Fast before the Parliament, the 19 of April. 1649. in 4. Mr. William Good. Jacob Raised, A Sermon Preached at a Fast before the Lords in Parliament, 30 of December, 1646, in 4. Dr. Thomas Goodwin, The great Interest of States and Kingdoms, A Sermon Preached before the Parliament 15 of Feb. 1645, in ●. Mr. Samuel Kem, The King of Kings his privy marks for the Kingdom's choice o● new Members, A Sermon Preached upon the Choice of Burgesses, for the City of Bristol, in 4. Mr. Ben. Hubbard. Sermo Secularis, or a Sermon to bring to remembrance the deal of Jehovah with this Kingdom of England, ab anno 1547, usque ad annum 1647, in 4. Mr. ●. P. A Sermon ●reached the 5 of September, upon Mat. 22.21. Wherein is set forth the King's due in Part, and the people's duty, in 4. Octavo. Mr. Robert Young, A Sovereign Antidote against all grief, with the victory of Patience, in 8. Mr. John Simpson, The Perfection of Justification against the Pharisees, the Purity of Sanctification against the stainers of it, the unquestionableness of glorification against the Sadduces, etc. in 8. Bishop William Cooper, The Triumph of a Christian, in three excellent Treatises. 1. jacob's wrestling with God, etc. in 8. Mr John Robotham, the Preciousness of Christ to Believers, etc. in 8. The Beehive of the Romish Church, A work of all good Catholic●s to be read, and most necessary to be understood, in 8. Testament Roman Letter, Scotch Print, in 8. Mr Thomas Hall, The loathsomeness of Long Hair: A Treatise wherein the Question is Stated, many Arguments against it produced, etc. in 8. — Vindiciae Literarum, the Schools Guarded, or the excellency and usefulness of Arts, Sciences, Languages, History and all sorts of Humane Learning, in Subordination to Divinity, with an Appendix in Answer to Mr Webster. Mr. John Warren of Hatfield in Essex, Principles of Christian Doctrine Illustrated with Questions and Scripture-Answers, for the use of the Inhabitants of Hatfield Brodoake, in 8. Mr. Nicholas Byfield, The Marrow of the Oracles of God: Or, Divers Treatises containing directions, about 6 of the weightiest things can concern a Christian in this life, in 12. Mr. John Jackson, The true Evangelic all Temper, wherein Divinity and Ecclesiastical History are interwoven and mixed, etc. in three Sermons, in 12. Mr. Joshua Mullard, Celestial Soliloquies, Composed of several divine Meditations and Prayers drawn from the Holy Scriptures, in 12. Francis Thin Esquire, the Perfect Ambassador, Treating of the Antiquity, Privileges and behaviour of men, belonging to that function, in 12. A Baptismal catechism showing unto what persons, whether of riper years, or as yet infants, the Sacrament of Baptism ought to be administered according to the Scripture by Mr. Daniel Evance▪ sometime preacher of the Word at Clement Danes London; and late Pastor of the Church of Calborne in the Isle of Wight. The first dish at the wilt shire Feast, a Sermon Preached the 9 of Novemb. before many hundreds of worthy Citizens of London born in that Country. By Dr. Samuel Annesley Preacher of the Word at John Evangelists, Friday-street, London. FINIS.