may be Object expounded thus God did actually purpose to sanctifie it after the giving of the Law If to sanctifie the seventh day be only Resp to purpose to sanctifie it then the Sabbath was no more sanctified since the creation then ab aeterno for then God purposed it should be sanctified c. 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 wearinesse neither could it be appointed for the ease of servants because then no such thing as servitude in the world The Sabbath was instituted not for Resp 1 common rest or rest from natural wearinesse principally but for holy rest that the soul might have more immediate communion with God Returne to thy rest O my soule saith the Psalmist The rest of the soule 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 soule centers on God then it is said to rest Bodies rest in their proper places and souls rest in the enjoying of their proper objects Now Adam in innocency thogh his body was not subject to wearinesse 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 dresse it keep Gen. 2. 5. it now Luther professeth It followes 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 sequestred himself to his service on other days he should have dressed and kept the garden though every day was to be spent in holinesse 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 paine to him to dresse the garden yet this must needs take up his thoughts while he was about it The Saints and Angels in Heaven have Object had no 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 least that which amounted to a positive Law for the observance of the Sabbath is plaine 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 wayes Either by infusion of holinesse 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 holinesse 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 mans 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 laies downe 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 dayes the Lord made heaven and earth c. The Jewes 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 finde not any expresse mention Arg. 4 that the Patriarchs before Moses time did sanctifie a Sabbath We may as well argue it was not kept Resp all the time of the Judges and Samuel because no expresse 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 Patriarchs 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 Patriarchs for two thousand five hundred yeares 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 plaine in the Scripture that the Jewes 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 c. I might adde 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 beene set apart even in Adams
dayes for Divine service how improbable is it that Cain and Abel should concurre at the same time in bringing their offerings unto the Lord and if not at the same time how could Cain discerne that Abels offering was respected and accepted of God when his was Gen. 4.3 not and besides it is said In processe of time it came to passe that Cain brought of the fruit of the ground an offering unto the Lord. In the processe 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 dayes of the week and they begin again I might adde 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 dayes and sent forth the Dove out of the Ark and verse 12. He stayed other seven dayes 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 dayes 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 dayes 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 c. 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 masse 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 formed 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 aire water Moses saies God formed 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 fathers sonne should deny him to be his mothers Quest 6. verse 7. Why doth the Lord speak distinctly in this verse concerning mans body and soul We shall finde 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 kinde c. 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 mindes We say Receptio fit per modum recipientis you cannot fill a chest with vertue 2. It s independence on the body it is able of it self to performe its own actions without the help and concurrence of the outward man It seeth when the eys beshut and sometimes seeth not when the eyes be open It travelleth while the body resteth resteth when the body travelleth 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 beleevers to know that there are laid up for the Saints such joyes which eye hath not seene nor eare heard what is this but to leave sense behinde us and out-run our bodies 3. Time that wears out all corporeal things addes 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 'T is 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 dayes 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 Logick to be unnecessary but by Logick 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 Gods Essence as the breath is part of a mans substance It is true in mans 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 sinne c. as the soul is Quest. 8. verse 7. Why is God said to breath into his nostrils or face the breath of life rather then into any other part of the body Because the operations of the soul discover themselves in no part of the body Resp 1 more then in the face hence a living man is usually pictured smiling or reading c. And besides the face and head
even Moses sheweth when he calleth the Lord the God of Abraham c. So Iohn 3.14 Ioh. 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 stresse 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 Iob 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 aire when the morning starres viz. the Angels for the lights of heaven Sunne Moone and Starres were not yet created sang together c. To this purpose consider That all kinds of beings were created the first six dayes 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 soone as mans 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 forme 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 darknesse It is no greater a wonder then that the Resp Lord should begin a glorious world with a rude and confused Chaos the progresse of his Wisdome 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 Darknesse is a privation now the habit Object must alwayes actually go before the privation in the same subject This darknesse 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 blindnesse before sight in a man who is a subject capable of both so here darknesse 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 then caused another way by light scattered up and down upon the earth Quest 6. verse 11 12. Whether the World began with the Autumne Some have thought that it began in the Resp 1 Spring and that upon two grounds 1. Because the spring is the time of encrease as we fin de by experience in fish and fowle 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 thiâ—k the world began in the Autumne for it is said expressely that the earth brought forth â—â—â—sse and herb yeelding seed after his â—workâ— the tree yeelding fruit whose seed 〈…〉 self after its kind so that as man 〈…〉 a childe 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 signes and for seasons and for dayes 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 foretel natural events viz. the Eclipse of the Sun and Moone c. 2. Praedictiones civiles civil predictions viz. when the husbandman by the course of the Sun Moone and Stars is able to say when it will be a commodious season for sowing setting ingraffing pruning c. So that we say with the Scriptures that the Stars are for signes viz. for signes and seasons and dayes and years And that they are not only ornamental but influential As trees and herbs were created not only to beautifie 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 beautifie the heavens but for the use and comfort of man Certainly if God hath given vertue to springs and fountains stones minerals plants every spire of grasse that growes 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 foretel contingent events which shal befal Kingdoms or Common-wealths 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 appeare in those Predictions that concerne the weather which is the proper subject of the Planets operation but how false and uncertaine those are I shall leave to any to judge that will read them without prejudice 'T is 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 guesse of the weather the next day and in the Morning of the weather in the Afternoone that a cloud will bring a shower and South-winde 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-winde 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 raine was desired of all and one said the new Moone will bring raine although we were desirous of raine it did me good no raine 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 then one can tell the counsels and determinations of a Prince by looking on his Palace 'T is sad to think how apt we are to run into extreams 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 Syllogisme if the major be necessary yet if the minor be contingent the conclusion is contingent the first cause is certaine the second causes fluctuating and wavering hence flowes contingencie 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 certaine in regard of Gods fore-knowledge and in subordination to his decree Quest 8. verse 14. Why the Lord made the light and dayes and nights as also the earth to yeeld her encrease 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 then 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 kinde cattell 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 then with fishes or fowles The reason may be this man was not Resp made to swim with fishes in the Sea or to flie with fowles in the aire 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 kindes of creatures which are brought forth by a mixt generation as the Mule by the mixture of the Asse and the Mare were created Neg. Saith the judicious Willet for Resp these Reasons 1. Because these are not distinct kindes of creatures from others but the first kinds made in the creation mixed and conjoyned together 2. Because we finde it directly expressed that Anah found the Mules in the Gen. 36. 24 Wildernesse 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 farre more choice then the light heaven and all the rest of the creatures men of wisdome 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 fowles of the aire and the cattel 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 Innocencie the authoritative power that a father hath over his childe and an husband over his wife is founded in the light of nature and therefore not inconsistent with our primitive state Divines therefore distinguish betweene natural subjection and civil natural subjection should have continued in the state of integrity but as for civil subjection there had beene no such thing in the world if man had continued to serve God he needed none to serve him service come in by sinne and the encrease of it by the encrease of sinne We see when Canaan was so vile as to forget the duty of a sonne 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 owne image and Paul saies 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 Gods image as well as the man We may consider man and woman two Resp manner of wayes either as they were both rational creatures and so without question the woman was made after the image of
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 hearken 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 noyse but for an articulate voice but now whether this voice was formed in the aire As at the time of the Baptisme and transfiguration of our Saviour or whether it was formed in some body God at that time assuming the visible shape of a man is not very cleare yet the latter seems to be probable 1. He deals with man by way of judiciall processe 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. 'T is 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 forme 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 hid themselves from the presence of the Lord and yet the Psalmist Ps 139.7 8. sayes Whither shall I go from thy spirit or whither shall I flee from thy presence c. 'T is true we cannot hide our selves from Gods presence yet we may from that visible Resp forme that God appears in for the present and possibly this may be the meaning in this place c. In vaine doth the sinner endeavour to run away from God and the terrours of Conscience This is just as if the wounded Deere 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 Hooke 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 storme 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 wayes 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 concernes the husband Resp to take heed not onely of what is done by himselfe 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 feare God before Yes but he feared him before with a Resp sonne-like filial feare now with a base unworthy servile feare He feared him before because of his goodnesse 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 feare and love must be mixed and tempered together indeed they do not well asunder as if a man would make the most perfect beautifull 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 feare without love would set us in the forlorne hope and precipitate us into despaire and love without fear would make us wanton and secure therefore there is not onely magnitude but pulchritude in God he is not onely great to cause us to feare 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 speake 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 perswades 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 over-reaching her husband therefore Adam was not deceived but the woman Quest 27. vâ—rse 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 shew 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 onely 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 then it would follow that the brute creature that Satan made use of should be punished but Satan himselfe who was the principall actor in tempting our first parents to sinne should escape unpunished Some would have it onely spoken of the spirituall Serpent the Devill because the brute was onely passive and abused by the Devil for the calling on of his sinfull designes But neither can this be for if this curse had not beene 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 controversie 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 speakes 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 cattel And verse 15. I will put enmity between thee and the woman c 2. It is cleare that the words in the 15. ver without any straining are applicable to the brute Serpent viz.
onely earthly punishments as ver 11 12 Because wicked men are not so greatly Resp feared with the punishments of the life to come as carefull 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 then I can beare Some say it should be rendred my sin Resp is greater then can be forgiven but the context seemes to favour our translation for in the following words he speakes not of his sinne but of his punishment vers 14. Behold thou hast driven me out this day from the face of the earth and from thy face c. here sinne is taken for the punishment of sin as in severall other places of Scripture The greatnesse of Cains punishment will appeare if you compare it with Adams 1. God did not curse Adam but the earth was cursed for Adams sake but God sayes to Cain vers 11. And now thou art cursed from the earth 2. That which is included in Adams 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 denyed 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 saies 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 brothers blood crieth to mefrom the ground God will give a tongue to the earth speechlesse creatures shall speake rather then 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 enquire after Surely no but when it is said God makes inquisition for blood it argues the greatnesse of that sinne We finde 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 sinnes past unsought and uniquired after it is said onely of this sinne that he makes inquisition for it Quest. 20. vers 14. Cain sayes 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 runnes 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 speakes this not from a principle of love to God or his Ordinances but upon the account of education Learne 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 Gods 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 Learne also If the casting out of the Church a particular member though it be in order to cure and repentance be so dreadfull 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 passe 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 speakes this Resp 1 meerely upon the account of terrours 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 onely his owne guilt pursues him and makes him flee But this opinion hath not the savour of truth in it for Cain doth not onely suppose a considerable number of persons to live at that time in the world but God himselfe as appeares 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 torne in pieces by every beast I meet But this cannot be the meaning of the words as appeares by that which followes for it is said The Lord set a mark upon Cain lest any finding him should kill him which cannot with any shew 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 then probable from that which followes for it is said Cain had a wife which must needs be his sister and that she was come to yeares appeares because it is said ver 17. that Cain knew his wife From the whole I conceive we may more then probably conclude that Adam and Eve at the time when Cain spake these words had many Sonnes 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 seemes very unlikely that Adam and Eve should have no more children after Cain and Abel till they came to yeares of discretion when at the beginning we finde God did make especiall provision for the encrease of the world as appeares by Gods sparing Cains life and his dispensation of his marriage with his sister However we may take notice of the terrours of Cains conscience for those that were in the world were either his parents brethren sisters or neere kindred
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 superiour 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. 'T is 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 tels us Gods manner of doing it Quest. 16. verse 28. 'T is said God blessed them and said Be fruitful and multiply and yet our Saviour saies Luke 23. 29. Behold the days are coming when they shall say Blessed are the barren c. and so in another place Woe to them that are with child in those dayes Mat. 24.19 To have children to be fruitful in its self considered is a mercie and to be preferred Resp before barrennesse but yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in some respect barrennesse is to be preferred before it As when enemies are approaching and a place is like to be destroyed with the sword women with childe are not able to flie and shift for themselves and therefore Woe to women with childe in those dayes And 't is better to have no children then to see them butchered and massacred before our eyes And this shewes the singular difference between spiritual mercies and temporal spiritual mercies are alwayes 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 finde 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 enclined Resp thereunto by these reasons 1. God did not forbid them eating of flesh therfore 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 cattel 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 ate 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 expressely 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 Rainbowe was not mentioned before the flood the Rainbowe was not before the flood which we have no cause to beleeve for Positâ causâ ponitur effectus Now the Rainbowe is caused by the Sun shining upon a watery cloud It is true it was not the token of Gods 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 priviledges which he had been cast out of by reason of his sinne 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 briars and thorns therefore new kinds were created Gen. 3.17 18. I know no inconvenience will follow Resp if we affirme that briars and thornes were created the first six dayes 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 briars and thornes should have growen in their place and the fruits of the earth in their place this blending and mixing of briars and thornes 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 dayes as wine milk c. 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 brest 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 ordaine 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 't is true It cannot be denied but that it is an usuall 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 finde one Prolepsis but that the History is evidently and apparently false unlesse 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 alledged can any say that the story is apparently false unlesse we imagine the Sabbath to be first sanctified on mount Sinai But Gods sanctifying the Sabbath
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 leafe of the booke of conscience as Cain the killing of his brother how dreadfull will it be to read the booke of conscience leafe by leafe from one end to the other at the day of judgement The accusings 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 naturall 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 encrease his torment Quest 22. vers 15. Why did the Lord so farre 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 encrease of the world he spares Cain Because there was then lesse feare of doing hurt by example Malefactors are punished for others sake as well as their owne 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 errour when he said Every one that findeth me shall slay me God is not the God of confusion A taxy Levelling 'T is not for every one for private persons to act as Magistrates in determining matters criminall nor yet as executioners in binding or killing those that are worthy of bonds or death It is true He that sheddeth mans 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 evill Quest 23. vers 17. It is said And Cain knew his wife why is she not call'd 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 transgresse the command there is no mention made of Cains wife being his sister but onely Cain knew his wife The truth is Cain could not do otherwise for being under a command to encrease and multiply and God creating but one man and one woman viz. his father and mother Marriage could not have been continued nor mankinde propagated if he had not married his sister But will necessity make a thing unlawfull Object to be lawfull 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 himselfe 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 builders and labourers for the work or how could he replenish it with multitudes of men wherein Cities and Common-wealths do principally consist 'T is 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 Sonnes and Daughters at that time which the Scripture doth not mention That these Sonnes and Daughters did begin to encrease and multiply That Cain at the building of this City had not onely Enoch mentioned in the text but many other Sonnes and Daughters That he calls the name of the City after the name of his sonne Enoch not because he had no other children but because he was his first-borne That it is likely that Cain lived after the common age of those times which was seven hundred yeares especially if you consider the Lord did reserve him for an example unto life and set a maâ—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 warre Now these were enough to replenish a City and why not Cains posterity Quest 26. vers 17. How could Cains building of a City suit with that punishment that God had pronounced against him that he should be a fugitive and a vagabond 'T is 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 alwayes 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 fathers house his native countrey 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 encreaseth 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 Learne from hence Worldly and wicked men chiefly set their minds on worldly things You may observe amongst others two things concerning the sin of worldlinesse 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 professe much and heare Sermons and would be accounted Saints but are as griping as covetous as earthly as others 'T is a thousand pitties that they that have heaven at their tongues end should have the earth at their fingers end 2. As it is the sin of Professors of them that pretend to holinesse so you read not in the
suddenly extinguished Scripturall 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 soules 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 soules 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 soules of men but we finde it otherwise after the body was made and the matter prepared then the soul is infused The soul of Jesus Christ was created Arg. 2 and he was in all things like unto us sin onely 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 c. 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 returne Argu. 3 to the earth whence it was and the spirit shall returne unto God who gave it where you have the essentiall parts of man his body and his soul compared one with another The body that was compacted of dust and it returnes to the dust from whence it was the soul created by God and that returnes to God that gave it When the Spirit of God speakes of the body he makes mention of the materiall cause but when of the soul onely of the efficient and the word gave it is empâ—haticall and spoken by way of eminency for God gave the body as well as the soule 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 appeares 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 marke how the Apostle argues If to those from whom we receive our worser 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 worke 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 workes of creation therefore the soules 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 rationall soules that are now created by God non specie sed numero differunt differ not in kinde but in number from the soule 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 soules that came with Obje 2 Jacob into Egypt which came out of his loynes besides Jacobs sons wives all the soules were threescore and six soules coming out of Jacobs loines 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 then man is in a worse condition Obje 3 then a plant or a brute which can and do beget soules suitable to their kinde viz. animam vegetativam sensitivam Man is in a better condition then 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 lowers or debases it we may observe the lesse 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 formed in an extraordinary way by the Spirit of God was of a finer make and a more excellent composure then the body of any man or woman in the world and this may be the reason which made his torments on the cross exquisitely painfull It is true we read of some that were rolled in barrells stuck with nayles and of others whose flesh was plucked off with hot iron pinchers and of others that have been broyled on a Gridiron their deaths might be more harsh and severe in themselves considered then the death of Christ and yet Christ might suffer as much or more bodily paine then they According to the rules of Philosophy we say That the nature and quality and measure of paines must be taken not so much from the force or violence of the agent as from the condition and temper of the patient the fire hath not the same operation upon Gold as it hath upon Lead The lead suffers a great deale more from the fire then the gold If a man should deale blowes with an even hand on a sound body and on a sickly crazy body their pain would be unequal though the blowes were equall 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 then those things that are done by naturall 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
except they did abide in the ship they could not be saved If I say to a Reprobate If thou beleeve thou shalt be saved this Proposition is true though that the Reprobate shall either beleeve or be saved is false 33. Rule To say this or that opinion is untrue because it doth in â—erminis contradict some place of Scripture will not hold For instance To say that Christ is not equall with the Father is expressely contrary to that Scripture He thought it no robbery to be equal with God yet agreeable enough to that of Christ himselfe My Father is greater then â— 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 onely 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 Gods 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. â— 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 then the Son as touching the Sonnes manhood and the Son equall to the Father as touching the Sonnes God-head So of repentance it cannot be attributed unto God as it signifies a change of minde or counsell but it may be attributed unto God as it signifies change of sentence according to that Axiome Deus mutat sententiam nunquam consilium So as touching Gods 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 sinfull creature he delights therein God delights in the execution of justice as appeares 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 kindnesse judgement and righteousnesse on the earth for in these things I delight saith the Lord God delights in the exercise of judgement and righteousnesse 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 sinne 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 sinne 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 Bene or are est bene studuisse he will study well that can pray well It is a singular comfort and priviledge to every godly man to see with his owne eyes It is a great comfort to a blinde man to meet with a faithful guide whom he may trust to lead him in his way but it comes nothing neer 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 holinesse The secret of the Lord is with them that fear him Saint Iohn tels us That the anoyâ—ting 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 â—ay prove what is that good and acceptable and perfect will of God 36. Rule Get an humble heart With the lowly is wisdome God will break Prov. 11.2 his minde to the broaken in heart Who am I saith Moses and yet who â—itter then he to go unto Pharaoh He that refused to be called Pharaohs daughters sonne 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 Christs schoole 2. As often as thou meetest with any thing that is above the reach of thy capacity be humbled in the sense of thine owne weaknesse Thou art so farre carnal as thou doest 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 distrustfull 4. The complete knowledge of Divine Mysteries is reserved for our heavenly state whilest we are in this world we know but in part Yea Irenaeus addes 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 alwayes a filling FINIS Books Printed and are now to be sold by Nathanael Wâ—bb and William Grantham at the black Bear in St. Pauls Church-yard neer the little North-door of Pauls 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 severall Sermons Preached upon Solemne occasions collected into one Volume in 4. History Sorvey'd in a briefe Epitomy or a Nursery for gentry comprised in an intermixt discourse upon Historicall and Poeâ—icall Relations in 4. Dr. Stoughton's 13 Sermons being an Introduction to the Body of Divinity in 4. Dr. John Preston The Golden Scepter with the Churches Marriage and the Churâ—hes 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