unto me all ye that are weary heavy-laden c. He told â—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 eternall life believed Some tell us the words should be rendered thus As many as were addicted to eternall life beleeved viz. as many as were addicted and disposed heaven-ward afterwards beleeved whereas the words in the Original run thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And they beleeved as many of them as were ordained to eternall 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 fiâ—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 speakes in his owne person or in anothers If he speakes 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 sonnes 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 â—east and whereas the Atheist heard some speak of the ascent of mans 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 onely talked of and guessed A learned Author enlarges himselfe 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 soyle of Atheisme and make that a proofe of their faith which Solomon onely brings as a proof of some mens infidelity there is no more reason to ground the tenet of the soules mortality on this text then there is encouragement unto intemperancy from that Rejoyce Oh young man in thy youth c. Eccl. 11.9 6. Rule The Scripture is the word of truth and yet every thing that is writen 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 Divels through Beelzebub the Luk. 11.15 chief of Divels The words in themselves considered are blasphemous and false and yet the Scriptâ—ral narration of them is true 7. Rule In the expounding of Scripture we are not so much to respect from whence words are deâ—ived as how they are used this Axiom is out of Aquinas the School-men Verbis non tam spectandum ex quo â—uà m ad quid sumantur as we see the branches of trees spread much further then their roots so derivative words are often of larger extent of signification then their primitives as for instance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a sound or an echo but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to Catechize or to iâ—struct in the principles of religion That thou mightest know the certainty of those things wherein thou hast been iâ—structed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 1.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth tingo to dip or plunge into the water yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is frequently if not alwayes taken more largely for anâ— kind of washing rinsing or cleansing where there is no dipping at all the Apostles were baptized with fire yet they were not dipt into it tables beds are said in the originall to be baptized viz. washed not dipt the Israelites in the wildernesse were baptized with the cloud yet not dipt into it the children of Zebedee were to be baptized with the Baptisme of blood wherewith our Saviour was baptized yet neither he nor they were dipt into blood so the Ancients speake of the Baptisme of tears wherewith all penitents are washed yet there is no dipping in such a Bâ—ptisme 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 Scrâ—ptures 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 eternall 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 â—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 Mediatour 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 testifie Joh. 15.26 of me Now if this rule be not observed here will arise a difficulty if the Spirit proceed from the Father onely 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 alledged 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 sonnes 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 Iewish ceremonies were things indifferent which might be used or not used as they saw-it tend to Gods 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 finde 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.
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
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 doome 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 perpetuall feare 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 parentes 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 enflamed 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 School-Masters 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 inferiour 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 c. In this ver you have mention made of the shadow and the image The thing it self was not yet come the Jewes 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 spake Heb. 1.1 in times past unto the fathers by the Prophets hath in these last dayes spoken unto us by his Son God who by piece meale drop by drop now a drop and then a drop spake unto our fore-fathers by the Prophets hath in these last times spoken more fully by his Sonne When this King came all the cocks ran with wine as Iacob 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 Sonne 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 day-light 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 naturall 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 c. 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 kindnesse so the obedience of the woman would have been exercised with pleasure and cheerfullnesse 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 your selves 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 hearkened unto the voice of thy wife That God might convince man of the Resp vanity and weaknesse 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 carnall 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 deceitfulnesse of our hearts shews it selfe so in this viz. the forging of idle reasons to satisfie and beare out our selves in the neglect of duties commanded by the Word of God and if you consult the context you will finde it is about paying the Minister his dues 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. finde excuses that they may save their purse and if it be possible satisfie Conscience but the Apostle exhorts them not to put a cheat upon their soules Be not deceived saith he God is not mocked Quest 44. verse 18. God sayes Thou shalt eat the herbe 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 herbe 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 sayes Resp Thou shalt eat the herbe 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 browes he should eat his bread
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 owe them all possible help for their recovery It is a piece of cruelty for a parent to suffer his children to lye 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 Gods blessing entailed upon their issue It is an idle conceit of many that Religion and godlinesse are not for children surley most equall it is as the first-fruits of other things so the first-fruits of our yeares 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 Cains 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 encreasing the worship of God became more publick and solemne 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 severall things you must part withall if you would have the truth and amongst the rest you must part with your purses It is true indeed Gods grace and truth is not to be had for money but though you cannot buy grace you may buy Preaching maintaine a godly Ministery 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 Ministery of the Gospell in which the treasure of grace is hid now in buying the field he buyes the treasure hid in the field The Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a free gift and yet you must buy the truth and maintaine the Ministery 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 it selfe is Gods 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 Gods gift That Minister and he alone may be said to sell the Gospel that would make the Gospel to serve his base carnall 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 foot-boyes and make it lackey after their Coaches Quest 8. verse 3 4. Why the Lord had respect to Abels offering and not unto Cains 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 Abels offering and not Cains 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 worser sort of the fruits of the ground but for ought we read the best of the kinde 3. That God is to be served with the best is a Notion that lyes with its face upwards in the understandings of men 4. That though it must be acknowledged that the best of the kinde 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 Governour 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 Abels offering to consist in the persons who offered and not in the offering why should we enquire any further concerning it By faith Abel offered unto God a moâ—e excellent sacrifice then Cain Heb. 11.4 This should teach us to mixe all our holy duties with faith It is said when Christ was baptized Lo a voice from Mat 3. 17. heaven saying This is my beloved Sonne 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 himselfe but in him with the graces duties and persons of his people It is not with our duties as with our posies the posie gives sweetnesse to the bosome but the bosome gives no sweetnesse to the posie 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 bosome and they receive all their goodnesse and fragrancy from the bosome 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
Scripture of any truly holy that are branded for this sinne 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 denyed his Master but it was not the love of the world but the feare 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 Halfe my goods I give to the poore Qest 27. vers 19. From this Scripture where it is said That Lamech tooke unto him two wives it may be demanded whether Polygamy was a sinne 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 sinne in the time of the Law the reasons they render are these Because we finde 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 sonne be hers that was hated then it shall be when he maketh his sonnes to inherit that which he hath that he may not make the sonne of the beloved first-borne before the sonne of the hated who is indeed the first-borne Now if the Lord makes a Law concerning those who had more wives then one how could it then be a sin This is a non sequitur we finde Laws Resp in Scripture concerning things sinfull as If a man strive and hurt a woman so that her Ex 21.22 23. fruit depart from her and yet no mischiefe follow he shall be surely punished c. 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 dogge 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 Masters house and thy Masters wives into thy bosome 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 bosome 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 mans bosome in Scripture doth not alwayes signifie a marriage-union Render unto Psal 1 our neighbour seven-fold into their bosome So in Esay Your iniquities and the iniquiâ— of your fathers together saith the Lord which have burnt incense upon the mountaines and blâ—sphemed me upon the Hills therefore will I measure their former worke into their bosome 2. David had married Sauls Daughter Miâ—hol so that Sauls wives were Mothers in Law to David now you have an expresse Law Thou shalt not uncover the Lev. 18. 15. nakednesse of thy Daughter in Law Now if a father ought not to uncover the nakednesse of his Daughter in Law then certainly a Sonne ought not to uncover the nakednesse of his Mother in Law 2. Others conceive that Polygamy was a sinne perswaded 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 'T is not said they two shall be one flâ—sh Object the word two is not found in the Hebrew text Though it be not explicitely yet 't is Resp implicitely 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 twaine shall be one flesh The word two or twaine 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 aske it shall be done for them of my Father which is in heaven The word two or twaine 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 onely 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 himselfe 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 onely 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 lawfull 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 Cains wicked race therefore likely sinfull and displeasing to God 3. There is a third opinion which I finde 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 Cains wicked progeny yet it was not a sinne to the Patriarchs 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 Patriarchs The reasons that encline 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 Patriarchs or not If it were known to them then they lived and died in a known sinne without Repentance as far as we can gather from the Scriptures If any say it was not known to them then this will follow that holy men from one generation to another lived and died
in a grosse and heinous sin without having the least intimation of it from God which will be hard to affirme 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 sinnes gave them the least notice concerning the sin of having more wives then 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 dayes that that kind of incest was a sin for else why did Lots Daughters make their father drunk and if Lot knew it to be a sinne we cannot from thence conclude the Patriarchs 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 dayes of the yeares of my pilgrimage A particular person possibly may commit a grosse sin ignorantly and dye without the knowledge of it but it is hard to say the same of the whole Church of God If having more wives then one were a sin to the Patriarchs then 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 severall judgements of learned men concerning this point I shall now give you my own sense of it with submission to others in severall Propositions 1. Prop. That we finde not in the whole book of God at least in expresse words that God dispensed with his Law against plurality of wives as to the Patriarchs and whether or no it can be proved by consequence will appeare afterwards 2. Prap. That I conceive there can no reason be rendred why the Lord should be pleased with the Patriarchs having more wives then 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 witnesse 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 deale treacherously against the wife of his youth for the Lord the God of Israel saith he hateth putting away c. I know the Lord urges this against a mans putting away his wife but marke 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 deales 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 Masters wives into his bosome must not so be expounded as if it were a mercy in it self to have many wives but in regard of the concomitants of it I gave thee thy Masters wives into thy bosome viz. I gave thee the Kingdome For it was a custome 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 aske the Crown and so by consequence was guilty of treason for marke what Solomon saith And King Solomon answered and said unto his Mother And 1 King 2. 22. why doest thou aske Abishag the Shunamite for Adonijah aske for him the Kingdome also There were two reasons why Achitophel perswaded Absalom to lie with his fathers 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 passe by and by consequence that himselfe and his party might not be brought to condigne punishment which might come to passe by a close between David and Absalom 2. Because by this act he did virtually proclaime himselfe King to all Israel And therefore by the way I crave leave to demurre to the two answers given by learned men to this argument urged formerly For the first 't is true this phrase of giving into a mans bosome doth not alwayes in Scripture signifie a marriage-union but for all that hath yet been said it may signifie so if the phrase will beare 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 lye hid to the Patriarchs it being onely deducible by consequence and not expressely interminis in the text 5. Prop. That the holy Patriarchs might live and dye in the continuall practice of this sinne and yet be saved because known sins require particular repentance but if sinnes be unknown or unconsidered by reason that men are carried away with the sway of the times as the Patriarchs were then a generall repentance sufficeth as David Who can understand his errours cleans thou me from secret faults Psa 19.12 6. Prop. That which is a grosse sin under the Gospel when God hath clearly revealed unto us his minde in this Case might be a sinne of a lesser size under the Law yea even under the dispensation of the Gospel that which was an Errour 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 minde of God a most grosse and horrid blasphemy 7. Prop. That although the holy Patriarchs 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 cleare 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 affirme that Abraham and the holy Patriarchs were Adulterers I conceive the Poligamy of the Fathers may be placed in the middle between adultery and holy wedlock they took not wives of a lewd minde 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 joyne issue with those who hold that even the Patriarchs themselves sinned in having more wives then one Learne from hence to detest that dangerous errour of some sort of the Anabaptists who hold plurality of wives under the Gospel Though this assertion be so unsavoury as that I verily beleeve 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 severall considerations 1. That all the actions of the holy Patriarchs 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 speake 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 then 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 kinde 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 blamelesse the Husband of one wife now we 1 Tim. 3 2. must not think that these words referre ad bigamiam successivam as some phrase it to the marriage of a second wife after the decease of the first for this kinde of Polygamy is not blame-worthy but the meaning is this A Bishop must be blamelesse 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 c. Besides all this I might adde Polygamy is against that naturall principle or maxime 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 halfe 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 slaine a man to my wounding and a young man to my hurt if Cain shall be avenged seven-fold truely Lamech seventy and seven-fold Some conceive that these words speake Lamâ—chs horrour of conscience and feare 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 Jewes 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. 'T is 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. 'T is 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 Lamechs speech noted his insolent contempt of Gods judgements and abuse of his patience towards Cain Eccl. 8. 11. Because sentence against an evil worke is not executed speedily therefore the heart â—f the sonnes 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 wives name Eve Eve was the womans 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 owne likenesse as well as Seth The opinions of the Learned are divers concerning this expression he begat a sonne Resp in his owne likenesse 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 likenesse when a creature of its owne kinde is begotten and brought forth But according to this exposition Adam begat Cain and Abel after his own likenesse 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 likenesse viz. a good man like himselfe 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 corruptione mentis He begat a
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