Expository notes, with practical observations; towards the opening of the five first chapters of the first book of Moses called Genesis. Delivered by way of exposition in several lords-dayes exercises.: By Benjamin Needler, minister of the gospel at Margaret Moses Friday-Street, London.

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 to∣tus actus, and besides, John 5. 17 our Sa∣viour 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 [ 2] 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 Fa∣ther 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 speci∣es [Resp.] or kinds, not from the creation of in∣dividuals.

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 prejudi∣cial 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 per∣fection, [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 crea∣tion, appoint that the seventh day should be kept as an holy Sabbath? or whether this be spoken by way of Prolepsis, or An∣ticipation,

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 Sab∣bath of rest unto the Lord.

The Sabbath was appointed from the [Resp.] creation: 'tis true

It cannot be denied, but that it is an usu∣all 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 af∣terward: 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 ac∣knowledge a Prolepsis and Anticipation to be in the History: the necessity of establish∣ing the truth of the History, only can esta∣blish the truth of a Prolepsis in the History: but in this place alledged, can any say that the story is apparently false, unlesse we i∣magine the Sabbath to be first sanctified on mount Sinai?

But Gods sanctifying the Sabbath 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 gi∣ving 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 weari∣nesse principally; but for holy rest, that the soul might have more immediate com∣munion 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an act, because it is still in action, a spirit can∣not

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 [ 2] calling, God took the man & put him into the garden of Eden, that he might dresse it, & keep * 1.1 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 dres∣sed and kept the garden; though every day was to be spent in holinesse mediately, in seeing God in the creatures, and meet∣ing with God in his labour, yet it was not unsuitable for that estate, to have one day in the week, for more immediate, and speci∣al 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 in∣nocency?

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 o∣ther [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, be∣cause, although the worship of God do be∣long 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 deter∣mined 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 vari∣ously 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 san∣ctification [ 1] into it; now the circumstance of a seventh day, is not capable of sanctifi∣cation 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 [ 2] Temple and Tabernacle were, which had no inherent holinesse in them.

Now if the Sabbath were thus sanctifi∣ed, it must either be for the use of God, or man; either God must impose upon him∣self 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 obser∣vation 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 Sab∣bath 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 Command∣ments, 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 rea∣son: 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 insti∣tution, but upon reasons, proper, and pe∣culiar to that Nation. It is likely their de∣liverance 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, be∣cause no expresse mention made in those Books of any such thing.

No doubt, but they observed it, be∣cause [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 [ 2] Commandments, and the Sabbath is one of * 1.2 them.

We may as well argue, that the Patri∣archs [ 3] 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 Sab∣bath, as any other day: yea,

It is plaine in the Scripture, that the Jewes did keep the Sabbath before the [ 4] Law was given: This is that which the Lord hath said, To morrow is the rest of the holy * 1.3 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 * 1.4 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 Sab∣bath in the Ark; for it is said, that he stayed * 1.5 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 gene∣rations 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 [ 2] 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 [ 3] Moses doth not speak strictly here, but in∣definitely, 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 * 1.6 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 [ 2] 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 par∣tiali, [ 2] 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 crea∣tures in the bulk, body and soul together, Let the waters bring forth abandantly, the moving creature that hath life, and so, verse * 1.7 24. Let the earth bring forth the living crea∣ture after his kinde? &c.

To note the spirituality and immateri∣ality [Resp. 1] of the soul; the soul of man, non edu∣citur 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 ob∣ject,

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 know∣ledge of any thing but that which is mate∣rial: and we might as well see Angels with our eyes, as understand them with our mindes. We say, Receptio fit per modum re∣cipientis; you cannot fill a chest with vertue.

2. Its 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 revelati∣on, he is said to be in the spirit: when Paul had his revelations, and saw things unutter∣able, 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 under∣standings of men: old men, who have the weakest bodies, have the most lively and vi∣gorous souls: yea, we may observe, that men who have the most admirable soul-accom∣plishments, have usually the weakest bo∣dies, and are not of the longest lives. 'Tis a remarkable passage, that of Saint John to Gaius, I wish, saith he, that thy body prosper∣ed, even as thy soul prospers.

Here is a clear text against the Atheists of these dayes, that question whether there [ 2] be a soul or not; the truth is, a man can∣not doubt of it, without it; as a man can∣not 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 un∣derstood, 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 spo∣ken 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 Es∣sence 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 no∣strils or face the breath of life, rather then into any other part of the body?

Because the operations of the soul di∣scover 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 is the seat of all the senses, except the touch, which indeed is spread all over the body; so that the principal part of the body, is put here for the whole: God breathed into his nostrils the breath of life, viz. into his body the breath of life.

Because life seemes to be seated in the nostrils: Nares Externum Respirationis or∣ganum: [ 2] breath the necessary consequent of life: hence God is said to breath into his nostrils, because it is the part by which we breath and live.

Quest. 9. verse 8.

Why the Lord planted the Garden of Eden for the use of man, when he knew that man would not continue in his primi∣tive state, and so by consequence be cast out of Paradise?

God would deale with man, not accord∣ing [Resp. 1] to his own foreknowledge of what he would be, but according to that state he was in for the present.

God placed him in Paradise, that he [ 2] might know, by woful experience, of how much good he was deprived, by transgres∣sing of the command of God.

Gods dispensation herein, towards man, [ 3] was like that other dispensation of his to∣wards the Devils: they were first placed in heaven, though God knew, that afterwards for their sinne, they should be cast out of heaven.

Quest. 10. verse 8.

It is said, That there viz. in Paradice God put the man whom he had formed; Now the question is, whether there were any other creatures in Paradise besides man?

Affir. For these Reasons. [Resp.]

1. Because man while he was in Para∣dise, had dominion over all the creatures.

2. If Eve had neither seen the Serpent. nor any other creature before the tempta∣tion, it is likely she would have been start∣led with the sight of the Serpent, and not easily have treated with it.

3. If the beasts had not been in Para∣dise, man would have been deprived of that great pleasure that he might be partaker of, from the sight of the variety of crea∣tures, over which he had dominion.

4. Because man gave names to the crea∣tures in Paradise, verse 20.

Quest. 11. verse 9.

Why one of the trees that was planted by God in the midst of Paradise, was cal∣led the tree of life.

Some conceive, that it was called so ef∣fectivè, [Resp. 1] because the fruit of it had a special quality, and efficacie with it, to preserve Adam immortal.

Others conceive, with whom I rather close, that it was called so significative, be∣cause [ 2] it was a sacramental signe annexed to the Covenant of works assuring life, and immortality, upon condition of perfect o∣bedience.

But it seemes, that the fruit of the tree [Object.] of life should have made man immortal, for it is said, And the Lord said, Behold, the man is become like one of us, to know good and e∣vil; * 1.8 now lest he put forth his hand, and take also of the tree of life, therefore the Lord sent him forth from the garden of Eden, &c.

I suppose this is an Ironical expression: [Resp.] as when the Lord said, Behold, the man is be∣come like one of us, to know good and evil, this was spoken ironically, and the meaning was, they were become most unlike him: so in these words ironically he upbraids him after the same manner, Lest, saith the Lord, he put forth his hand, and take also of the tree of life; and eat, and live for ever; not that there was any danger of his living for ever, but in derision of any such hope, or ex∣pectation.

Quest. 12. verse 9.

Whether the tree of life in Paradise was a type of Christ?

Neg. For the clearing of this▪ consider, [Resp.]

1. That we should be very wary of Al∣legorizing any part of the Scriptures: The Libertines of our times, are so daring, as to turne all the Scriptures into an Allegory: as the Gnosticks of old, made abstinence from

adultery forbidden in the seventh Com∣mandment, a type of our spiritual chastity: it is the designe of some frothy wits to ty∣pisie, and allegorize Gods Command∣ments out of the Law, and his truths out of the Gospel.

2. That it is an unwary Assertion, that the tree of life in Paradise was a type of Christ; although the tree of life, and sundry other things in Paradise, are made simili∣tudes to set forth Jesus Christ, yet it is agross mistake, to make every metaphor, or simi∣litude, and allusion to be a type. The Hus∣bandmans sowing of the seed, is a similitude of preaching the Word, yet it is no type of it: The head, & the members of mans body, are similitudes of Christ, the head, and the Church, his members; but will any affirme these were types of Christ? Just thus was the tree of life, a similitude, to which the holy Ghost alludes in making mention of Christ, but not a type: and the reason is, because the Covenant of works, by which Adam was to live, is directly contrary to the Covenant of grace, by faith in Christ: Adam therefore was not capable of any types then to reveale Christ to him, of whom the first Covenant cannot speak, and of whom Adam stood in no need.

But though Adam stood in no need of [Object.] Christ, as a Redeemer, yet as a Confirm∣er of him in that state: and why may we not conceive, That if Adam had not sinned, Christ should have beene incarnate, and that then he should have beene head of mankinde, as now the head of Angels? and if so, the tree of life might be a type of Christ.

If the tree of life was a type of mans [Resp. 1] Confirmation by Christ, then there would have beene a type of Christ, which never should have beene fulfilled.

I conceive it a dangerous assertion to say Christ would have beene incarnated if [ 2] Adam had not sinned: because the Scrip∣ture nameth this to be the principal end of Christs coming into the world, to save that which was lost: Ultra Scripturam sapere est insanire.

May not a man say, the tree of life was a type of Christ by Anticipation? [Object.]

This is as much as to say it was not a type [Resp.] then: which is the thing we contend for.

Quest. 13. verse 9.

Why was the other tree called the tree of knowledge of good and evil?

Not Effectivè, because the fruit thereof [Resp. 1]

had any such quality, or vertue, that being eaten, it would work, and encrease know∣ledge, or quicknesse of wit: indeed the So∣cinians border upon this opinion, and they say, Adam and Eve were created simple and weak in knowledge, and that this tree was to beget it, and encrease it.

But significativè, because it was an∣other sacramental sign annexed to the Co∣venant [ 2] of works, sealing death and dam∣nation in case of disobedience: and it did signifie that upon the eating thereof, they should experimentally know good and e∣vil: viz. the worth of good, by the want of it, and the presence of evil, by the sense of it.

But it is said, Man is become like one of [Object.] us, knowing good and evil: now God can∣not be said to know the worth of good, by the want of it, or the presence of evil, by the sense of it.

The Lord speaketh those words Ironi∣cally, [Resp.] as before.

Quest. 14. verse 15.

It is said, God put the man into the garden of Eden to dresse it, and yet afterwards, it is pronounced as a curse: In the sweat of thy

face, thou shalt eate thy bread, * 1.9

Man should have laboured if he had con∣tinued [Resp.] in his first estate, but those irksome concomitants of labour, paine, sweat, weari∣someness, spending of the strength, and spi∣rits, are the product of sinne.

Quest. 15. verse 16, 17.

Here the Lord gives a Law to man, Of every tree of the garden thou mayest freely eate, but of the tree of the knowledge of good ond evil, thou shalt not eate; and yet, the Apostle saies, The Law is not made for the * 1.10 righteous.

The Law is not made to the righteous [Resp. 1] person so, as he should be under the vindi∣cative or punishing part of it, he continu∣ing in his righteousnesse; and in this sense it may be applied to man in innocency: man in innocency might be under the di∣rective part of the Law, though not under the vindicative part of it.

The Apostle speaks of Gospel-times, when [ 2] man was in another state; & his meaning is, the law is not made to the beleever so, as he should abide under the cursing & condem∣ning power of it: the godly are under the desert of the curse of the Law, but not the actual curse and condemnation thereof; nor

doth it follow, as a Reverend Author very well observes, that there is no Law because it doth not curse. It is a good rule in Di∣vinity, A remotione actûs secundi in subje∣cto impediti, non valet argumentum ad re∣motionem actûs primi; From the removal of an act or operation, the argument doth not hold to the removing of the thing it self: As it doth not follow, The fire did not burne the three Worthies, therefore there was no fire: God did hinder the act: And if that could be in natural agents, which work naturally, how much rather in moral? such as the Law is of condemnati∣on, which works according to the appoint∣ment of God.

Quest. 16. verse 16, 17.

Why would God give man a positive 〈…〉〈…〉 ••esides that natural Law that was 〈…〉〈…〉 his heart?

〈…〉〈…〉 thereby Gods dominion and pow∣•••• 〈◊〉〈◊〉 man might be the more acknow∣••••••ged: man might have submitted to the ••oral Law of God, not so much in order ••o the command, as because it was suitable to that principle which was within him; for the Moral Law at first was written in mans

heart: Even as the Heathens do abstaine from many sinnes, not because forbidden by God, but as dissonant to their natural reason, therefore God gives him a positive Law: Ut nulla alia causa esset obedientiae, ni∣si obedientia. So that the forbidding to eat, was not from any sinne in the action, but from the will of the Law-giver: As if a man forbid another to touch such an herb, because it is poison, this herb is contrary to a mans health, whether it be forbidden or not, and therefore he may abstaine from it, not because of the command, but because it is contrary to his health: but to forbid the eating of something, that is wholsome to the body, and delightful to the taste, here indeed is a triall of obedience.

Quest. 17. verse 16, 17.

Whether sensitive creatures be capable of being under the obligation of a Law?

Neg. Inter bruta silent Leges: for [Resp.]

1. There can be no satisfaction to ju∣stice, in inflicting an evil upon them; no satisfaction to be had from such things, as are not apprehensive of punishment. Seneca, Quàm stultum est his irasci, quae iram no∣stram nec meruerunt, nec sentiunt.

2. A punishment inflicted upon them hath no power to mend brutes, or to give an example to others amongst them.

3. Nec turpe nec honestum among them, no duty, nor obedience to be expected from them, no praise nor dispraise due to them: no punishment nor reward to be distribu∣ted among them.

Levit. 20. 15. I a man lie with a beast, [Object.] he shall surely be put to death, and ye shall slay the beast.

The meaning of that place is not this, [Resp.] that the beast was guilty of a crime, or had violated a Law, and therefore was to be condemned, and put to death, but it was in order to the happinesse, and welfare of man; bestia cum homine concumbens was to be stoned.

1. Because it was the occasion of so foul a fact, and so fatall punishment unto man.

2. That the sight, and presence of the object might not repeat so prodigious a crime, in the thoughts of men.

Exo. 21. 28. If an Oxe gore a man or a [Object.] woman that they dye, then the Oxe shall be stoned.

This was ad poenam exigendam à domino [Resp.] the putting of that to death, was a punish∣ment to the owner for not looking to it better.

Quest. 18. verse 17.

It is said, In the day thou eatest thereof, thou shalt surely dye, what is meant by death in that place?

Spirituall, temporal, eternal death.

1. Spiritual death, this is comprehended [Resp.] in the very nature of sinne; spiritual death is nothing else, but a separation of God from the soule; now the nearer the corre∣spondence is between the soule and sinne, the further the distance is between the soul and God.

2. Temporal death, for so the Spirit of God expounds his meaning afterwards; In the * 1.11 sweat of thy browes shalt thou eat thy bread: dusl thou art, and to dust shalt thou returne.

3. Eternall death, this is cleared by the Apostle Paul, when he saies, The wages of sinne is death; and that he principally * 1.12 intends eternall death in that place, is clear by the life to which it is opposed, The gift of God is eternall life, through Jesus Christ our Lord.

Quest. 19. verse 17.

Whether Adam was created mortal? or,

Whether Adam was mortall before his [ 2] eating of the forbidden fruit?

Neg. As appears by the threat pronoun∣ced [Resp.] against him, In the day thou eatest thereof, thou shalt die the death.

'Tis said of God, Who onely hath immor∣tality, [Object.] 1 Tim. 6.16.

A thing may be said to be immortall se∣verall [Resp.] wayes.

1. Simply, and independently; immor∣tall omni modo, in every respect, and so is that Scripture to be understood, Who one∣ly hath immortality.

2. Immortal secundùm substantiam, in regard of its substance: there are some be∣ings that are segregated from matter, and corporeity, and are not è potentiâ Materiae Educti, as the Learned phrase it: as Angels and rationall soules: now these though they are not immortall simply, and inde∣pendently, yet they are so, as I may phrase it, substantially.

3. Immortal by the power and mercy of God, or immortal by the power and justice of God: the power and justice of God given immortality to the bodies of the damned in hel, and the power and goodnes of God gives immortality to the bodies of the Saints in glory: now these, though

mortal and corruptible substantialy, yet are immortal and incorruptible by the power, justice, and goodnesse of God.

4. Immortal ex hypothesi: when a thing may be said to be mortal in regard of its constitution, yet immortall upon this supposition, if it continue in its obedience: and in this sense, Adam was created im∣mortal.

So that Adam in the state of innocency might be said to be mortal in regard of the composure of his body, immortal because he had potentiam non moriendi, a possibili∣ty not to die.

Yet we must consider, there was a great deale of difference between the mor∣tality of Adams body in the sense before mentioned, before the fall, and after the fall; the one was natural, the other con∣tracted by sinne: Before the fall, he might be said to be mortal, because he had a posse mori, he might die; after the fall, he might be said to be mortal, because he had a non posse non mori, he must die.

The Arguments of the Socinians, where∣by they would prove Adam to be mortal, in regard of his body and the composure of it, we are ready to grant, and yet keep∣to our principle, that Adam was not created mortall.

The Arguments brought by the Socini∣ans against this truth are these.

Adam dyed not the death of the body [Arg. 1] or a naturall death when he had sinned; therefore the death of the body, was not inflicted upon his person for sinne, but was the consequent of his nature.

Though Adam dyed not a naturall death, [Resp. 1] yet he was presently made subject or lia∣ble unto death: the sentence was past up∣on him, though the sentence was not ex∣ecuted upon him: We count a malefact∣our cast at the barre, a dead man, though reprieved the present stroke of death; a man that hath received a deadly wound, we account a dead man, though he live for some time after.

Though death it selfe did not instantly [ 2] seize upon him, yet the symptoms of death did, as feare, shame, pains, distempers, sweat, wearinesse, &c.

Adam and Eve, before the fall were to [Arg. 2] encrease, and multiply; but those that are immortall, do not beget children, as not suitable to their state of immortality Luke 20.35. They that shall be accounted wor∣thy to obtain the immortal state, and the resurrection from the dead, neither marry nor are given in marriage.

Our Saviour speaketh there of the [Resp.] immortality of Glory, not of the immor∣tality of the state of Innocency: That there is a difference between these two is easie to perceive: the one is absolute, the other conditionall.

An earthly man is a mortal man: the first [Arg. 3] man of the earth, earthly. * 1.13

An earthly sinfull man and mortall are terms convertible, not an earthly man and [Resp.] mortall.

Adam was to eat and drink, and this [Arg. 4] was not suitable to a state of immortality.

This was not suitable to the state of im∣mortality [Resp.] in Glory, but suitable enough to the state of immortality in innocency.

Positâ Causá ponitur Effectus; now Compo∣sition [Arg. 5] is the Cause of corruption.

There was the Cause of mortality in [Resp.] mans body but of mortality in potentia re∣mota, not in potentia proxima for at present, there was no consumption of the parts, no fighting, nor disorder among the Ele∣ments, nor should this have been reduced into act, had it not been for mans sin: let it not seem strange that datur potentia quae non reducatur in actum. There is a power in God to make ten thousand worlds, which not∣withstanding shal never be made, and so his power not reduced into act.

Quest. 20. vers. 17.

Whether death was inflicted on man, as a punishment for sin?

Affir. This appears by the threat pronoun∣ced [Resp.] this verse, In the day thou eatest thereof thou shalt surely dye.

All punishment is from God: But death [Object.] is not from God, but from man.

Death is not à Deo effectore, Death is not [Resp.] from God in regard of creation, but it is God from in regard of ordination.

That which is homini naturale, naturall to man, that cannot be the punishment of [Object.] sin: man was compleat in regard of his naturals in the state of innocency.

Naturale, or that which is naturall may be taken two manner of wayes. [Resp.]

Propriè for that which is essentiale naturae, essential to nature; as to understand, to will, [ 1] to desire: now we say, essentiale semper com∣petit: and therefore in this sense death is not naturall.

Impropriè, for those things which do ad∣here [ 2] to corrupt nature because of sin, and are propagated with it, as diseases, death it selfe; in this sense, we say that death is natu∣rall, or we call it naturall death.

Christ hath delivered us from all that [Object.] punishment, which the sinne of Adam did contract and deserve; but Christ hath not delivered us from death; godly dye as well as ungodly, beleevers as well as infidels; therefore death was not inflicted, as a pu∣nishment for sin.

Christ hath delivered his people from whatsoever is evil in death, he hath taken a∣way [Resp. 1] al that from death, which is punishment or annoyance; though death be not taken away, death to believers is become gaine, a sweet refreshing sleep the day-break of e∣ternall glory.

He will take it away wholly at last: [ 2] Oh death, where is thy sting? Oh grave, where is thy Victory? Christ at present hath ta∣ken away the sting of death, and hereafter he will take away its Victory.

Quest. 20. verse 18.

How are we to understand that speech, It is not good for man to be alone? God crea∣ed man alone, and Moses saith that all that God made, was very good.

We may answer it thus, non bonum, is not in [Resp. 1] this place as much as malum. The meaning is not, It is not good for man to be alone,

viz. it is evil, dishonest, or sinful for man to be alone; but it is not good, viz. 'tis not ex∣pedient; bonum est honestum, utile, jucundum.

We may answer it thus, and advance further: solitude was not onely good for [ 2] man, when he was first created, but also expedient, so long as it pleased God he should be in such a condition; although it was not expedient he should continue in it, because of the propagation of mankind, and of the Church of God which God had determined from eternity, for the advance∣ment of his own glory.

Quest. 21. verse 18.

It is said here It is not good for man to be alone; and yet, 1 Cor. 7. 1. the Apostle sayes, It is good for a man not to touch a wo∣man.

In the one place Moses speaks of a spe∣cifical good, or the good of the kinde; in the [Resp.] other place the Apostle speaks of a personal good, of the good of some particular per∣sons, and in some speciall cases, as in the case of persecution, one in a single conditi∣on may better suffer persecution, then one in a married condition.

But is not here a Scripture to justifie a [Object.]

Monastical life, It is good for a man not to touch a woman, and we are all bound to that which is good?

We are all bound to bonum simpliciter to [Resp.] that which is simply good, but not al∣wayes to that which is bonum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 good in some respect, est fallacia à dicto secundùm quid ad simpliciter.

Quest. 22. verse 18.

God says I will make him an help meet for him; and yet on the sixth day, when God made both the man and the woman, it is said, Let us make man, there in the plural number, here in the the singular.

This was to shew the Unity of essence [Resp.] in the Trinity of persons.

Quest. 23. verse 18.

How the woman was made an help meet for Adam, when in stead of helping him she deceived him?

Here is, as the Learned call it, fallacia [Resp.] Accidentis; she that was given by God to man, to be an help meet for him, by the malice of the devil, & the abuse of her own free will became a seducer of him.

Though the woman did deceive the [ 2] man, yet she did not cease to be an helpe meet for him: because from her loines came the Redeemer.

1 Cor. 7.34. the Apostle saies, The unmar∣ried [Object.] woman careth for the ••hings of the Lord, but she that is married careth for the things of the World: therefore the wife is rather an impediment to man in the wayes of holi∣nesse, then an help meet for him.

Here also is fallacia Accidentis: we [Resp. 1] may say here, as our Saviour in another case, From the beginning it was not so?

The Apostles assertion is not univer∣sall, [ 2] as if every one cared more for the things of the world, married, then unmar∣ried: experience teacheth us, that many single persons care more for the world, then married persons.

The Apostle speaks not of what [ 3] ought to be, but what by reason of our corrupt hearts oft comes to passe.

Quest. 24. verse. 19.

'Tis said, That God brought the creatures unto Adam to see what he would call them, which implies Adams great knowledge;

now the question is how farre this know∣ledge did extend?

There are four kindes of things ex∣cepted [Resp.] from his knowledge in innocen∣cy:

• 1. The decrees of God.
• 2. His fall
• 3. The secret thoughts of the heart.
• 4. The number of all individualls, viz. how many sandes there are in the sea, how many birds in the aire, And
• 5. Futura contingentia.

Quest 25. verse 21.

Why the Lord caused a deep sleep to fall upon Adam, and why the woman was form∣ed, Adam sleeping, rather then Adam wa∣king?

Some conceive, because God would discover in a dreame (an usuall way where∣by [Resp. 1] God revealed himself to our forefathers) unto Adam, that he had formed a woman of his Rib, and that he had given her unto him to be an help meet for him: and hence it was say they, that Adam, when the woman was brought unto him, said, This is now bone of my bone, and flesh of my flesh.

Some hold that Adam was cast into a [ 2] deep sleep, that the Rib of which Eve was

made, might be taken from him without paine; Physicians cauterize the part, that they intend to cut off.

Which I rather close with, others [ 3] thinke that Adam was cast into a deep sleep by God, that he might not be a spectator of his workmanship, but an ad∣mirer of it: God would have us take notice of his works, and thereby to admire his goodnesse, and power; but the manner of his working, is one of those secrets that God would have cabinetted and locked up in his own breast; which also might be the reason, why all the creatures were made before Adam was created.

Quest. 26. verse 22.

Why God formed the Woman of a Rib?

To note the cordiall affection, and in∣timacy [Resp.] of Communion that there should be between man and wife: and here Ob∣serve,

1. That whereas God made all the An∣gells at once, he made but one man, and one woman: to note, that every man should have his own wife, and every wife her own husband.

2. Whereas he might have made the wo∣man

of the same materials, whereof he made man, he made her of a Rib, to note, that she was bone of his bone, and flesh of his flesh.

Quest. 27. verse 24

It is said, A man must leave his Father and mother, and cleave to his wife; and yet God in the fifth Commandement sayes, we must honour Father and mother.

To leave father and mother in this place is not to deny them that reverence and [Resp.] obedience, that is due unto them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to be without naturall affection is a great sinne: but the meaning is, when we are engaged in married relation, we must leave father and mother in two respects.

1 Positively, in regard of cohabitation, a man must leave his fathers house, and dwell with his wife.

2. Comparatively, in regard of that inti∣macy of affection, and communion that there should be between a man and his wife.

Degrees of love are not contrary each unto other, and therefore do not mutuò se tollere, mutually expell each other.

In some respect the parents are to be preferred before the wife, viz. in respect

of obedience & reverence; in other respects the wife is to be preferred before the pa∣rents, in regard of cohabitation, affection, and intimacy of communion.

Quest. 28. verse 24.

It is said; that a man shall leave his father and mother, and cleave to his wife, and they two shall be one flesh; and yet it is said, Know ye not that he that is joyned to an Harlot is one body? for two, saith he, shall be one * 1.14 flesh.

Uncleane persons become one flesh [Resp.] through the sin of man; man and wife be∣come one flesh by the institution and ap∣pointment of God.

Notes

• * 1.1

  Gen. 2. 5.
• * 1.2

  Gen. 26.5.
• * 1.3

  Exo 16.23
• * 1.4

  Gen. 4.3.
• * 1.5

  Gen. 8. 10, 12.
• * 1.6

  Psal 95.7.
• * 1.7

  Gen. 1. 20 24
• * 1.8

  Gen. 3.22.
• * 1.9

  Gen. 3.16.
• * 1.10

  1 Tim. 1.9
• * 1.11

  Gen. 3.19.
• * 1.12

  Rom 6.23
• * 1.13

  1 Cor. 15. 47
• * 1.14

  1 Cor. 6.16